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^ 


"-*# i 


St 


OF  THE 

Theological   Seminary, 

PRINCETON,    N.  J. 

BS  413  .B58  V.30 
Calvin,  Jean,  1509-156A. 
Commentaries  on  the  Epistles 
of  Paul  to  the  Galatians 


\ 


/.y  THE 

BIBLICAL  CABINET; 


OR 

HERIvIENEUTICAL,  EXEGETICAL 


a:nd 


PHILOLOGICAL  LIBRARY. 


VOL.  XXX. 


CALVIN  ON  THE  EPISTLES  OF  PAUL  TO  THE  GALATIANS 
AND   EPHESIANS. 


EDINBURGH  : 

THOMAS  CLARK,  38  GEORGE  STREET; 

HAMIL7C  N,  ADAMS  &  CO.  LONDON  ; 
ANn  W.  CURRV,  JUK.  &  CO.  DUBLIN'. 

MDCCCXLI. 


EDINBURGH: 
Priuted  bv  Jamhs  I'arnkt. 


COMMENTAEIES 


ON 


THE     EPISTLES     OF     PAUL  ] 


GALATIANS  AND  EPHESIANS. 


JOHN  CALVIN. 


TRANSLATED   1'RO.M  THE  ORIGINAL 
BY  THE 

REV.   AVILLIAM   PRINGLE, 

AUCHTERARDER. 


EDINBURGH: 

THOMAS  CLARK,  38  GEOUGE  STREET. 

MDCCCXLT. 


RANSLATOR'S  PREF^: 


''*>♦vr%^ 


All  the  writings  of  Calvin  are  marked  by  extra- 
ordinary vigour,  learning,  and  judgment.  Few  of  them 
are  so  well  known  as  The  Institutes  of  the  Christian 
Religion^  a  systematic  treatise,  which,  though  written 
at  the  early  age  of  twenty -four,  was  universally  ac- 
knowledged to  be  a  production  of  the  highest  ability. 
Concise  and  luminous,  powerful  in  argument,  scriptural, 
devout  and  practical,  it  has  not  been  superseded  by 
any  later  work.  But  his  expository  writings  pos- 
sess equal,  if  not  stronger,  claims  on  the  attention  of 
divines.  They  contributed  powerfully  to  diffuse  the 
pure  gospel  of  Christ,  commanded  the  applause  of  all 
the  Reformed  Churches,  and  received  even  from  enemies 
no  mean  commendation.  More  than  a  century  after  his 
valuable  life  had  closed,  they  occupied  a  place  in  every 
theological  library.  The  learned  Matthew  Poole,  in  the 
preface  to  his  Sijnopsis,  apologizes  for  the  small  number 
of  his  quotations  from  them,  on  the  express  ground,  that 
the  commentaries  themselves,  he  had  every  reason  to 
believe,  were  in  the  hands  of  all  his  readers. 

This  reputation,  after  having  suffered  a  partial  eclipse, 
will  soon,  in  all  probability,  regain  its  former  brightness. 
The  first  tendency  to  this  improvement  was  discovered 
in  a  neighbouring  country,  where  the  distinguishing 
doctrines  of  Christianity  had  long  been  supplanted  by 
a  creed  little  removed  from  infidelity.     In  Germany, 


yi  TRANSLATOR  S  PREFACE. 

biblical  criticism  is  almost  a  national  pursuit.  That 
unconquerable  industry,  which  had  already  crowned 
lier  scholars  with  laurels  in  Greek  and  Roman  literature, 
has  given  them  as  unquestionable  a  pre-eminence  in  the 
field  of  sacred  philology.  Had  such  rare  attainments 
been  always  consecrated  to  the  honour  of  the  Redeemer, 
every  good  man  would  have  rejoiced.  Unhappily,  they 
were  but  too  frequently  employed  in  maintaining  the 
most  dangerous  errors,  in  opposing  every  inspired  state- 
ment which  the  mind  of  man  is  unable  fully  to  compre- 
hend, in  divesting  religion  of  its  spiritual  and  heavenly 
character,  and  in  undermining  the  whole  fabric  of  re- 
vealed truth.  But  a  gracious  providence  has  raised  up 
other  men,  whom,  though  we  may  not  feel  ourselves  at 
liberty  to  subscribe  to  all  their  views,  we  cannot  but 
hail  as  the  friends  of  evangelical  truth,  and  admire  for 
their  holy  fortitude  in  coming  "  to  the  help  of  the  Lord, 
to  the  help  of  the  Lord  against  the  mighty."  ^ 

At  the  head  of  this  illustrious  band  it  is  almost  super- 
fluous to  name  Professor  Tholuck  of  Halle,  admitted  by 
the  most  competent  judges,  both  in  Britain  and  on  the 
Continent,  to  be  one  of  the  first  biblical  scholars  of  the 
age.  Having  been  led  by  his  own  researches,  and  by 
public  events,  to  examine  the  writings  of  the  Reformer, 
he  hastened  to  draw  the  attention  of  his  countrymen  to 
the  neglected  treasures.  His  own  Commentary  on  the 
Epistle  to  the  Romans  afforded  an  opportunity,  which 
was  eagerly  embraced.  Not  satisfied  with  this  brief 
notice,  he  wrote  an  elaborate  and  masterly  dissertation 
on  "  The  merits  of  Calvin  as  an  Interpreter  of  the  Holy 
Scriptures,"  a  translation  of  which    appeared  shortly 

1  Jud.  V.  23. 


TRANSLATOR  S  PREFACE.       .  A'll 

afterwards  in  the  (American)  "Biblical  Repository." 
He  superintended  a  handsome  octavo  edition  of  Calvin's 
Commentaries  on  the  New  Testament,  printed  at  Ber- 
lin, and  sold  at*  a  moderate  price.  To  another  eminent 
interpreter  he  candidly  awards  the  honour  of  having  led 
the  way  in  this  undertaking.^  But  he  w^as  one  of  the 
earliest  to  follow  in  the  path  which  had  been  marked 
out,  and  has  laboured,  beyond  all  his  contemporaries,  to 
make  the  Commentaries  of  Calvin  more  extensively 
known,  and  more  highly  esteemed. 

Our  Author  has  exerted  a  powerful  influence  on  all 
succeeding  expositors.  They  have  found  their  interest 
in  listening  to  his  instructions,  and  have  been  more 
deeply  indebted  to  him  than  is  generally  know^n.  Many 
valuable  interpretations  of  passages  of  Scripture  appear- 
ed, for  the  first  time,  in  his  writings,  and  have  ever  since 
been  warmly  approved.  In  other  cases,  the  views  which 
had  been  previously  held  are  placed  by  him  in  so  strong 
a  light  as  to  remove  every  doubt  and  satisfy  the  most 
cautious  inquiry.  And  yet  the  stores,  from  which  so 
much  has  been  drawn,  are  far  from  being  exhausted, 
nor  is  their  value  greatly  lowered  by  improvements 
which  have  been  subsequently  made.  The  department 
of  History  presents  an  analogous  case.  Documents 
which  had  been  overlooked  are  carefully  examined. 
Conflicting  evidence  is  more  accurately  weighed.  Im- 
portant transactions  assume  a  new  aspect,  or,  at  least, 

^  "  To  Liicke  belongs  the  honour  of  having  first  referred,  in  the 
department  of  exegesis,  to  Luther,  Beza,  Calvin,  Cainerarius,  and 
many  other  excellent  interpreters  of  the  period  of  the  Reformation. 
He  was  followed  by  the  writer  of  these  pages,  in  his  Commentary 
on  the  Epistle  to  the  Romans." 

Literavischcr  Anzeigerfiir  1831.      Biblical  Repository,  July  1832. 


VIU  TRANSLATOR  S  PREFACE. 

are  altered  in  their  subordinate  details.  Still,  there  are 
historians,  in  whose  narrative  the  great  lines  of  truth 
are  so  powerfully  drawn,  that  the  feebler,  though  more 
exact,  delineations  of  other  men  cannot  supply  their 
place. 

In  the  Ciiief  moral  requisite  for  such  a  work,  Calvin 
is  excelled  by  none.  He  is  an  honest  interpreter.  No 
consideration  would  have  induced  him  to  wrest  the  words 
of  Scripture  from  their  plain  meaning.  Those  who  may 
question  his  conclusions  cannot  trace  them  to  an  unwor- 
thy motive.  Timid  theologians  will  be  occasionally 
startled  by  his  expositions.  Though  they  may  not  ab- 
solutely impeach  the  soundness  of  his  doctrine,  tliey  will 
tremble  for  the  fate  of  some  favourite  theory  or  ingeni- 
ous argument.  With  such  minds  he  has  no  sympathy. 
He  examines  the  Scriptures  with  the  humility  of  one 
who  "  inquires  at  the  oracle  of  God,"  ^  and  proclaims 
the  reply  with  the  faith  of  one  Avho  knows  that  "  the 
word  of  the  Lord  is  tried."  ^ 

Intimately  connected  with  this  integrity  of  purpose 
is  the  catholic  spirit  which  he  constantly  breathes.  liis 
labours  are  dedicated  to  no  sect,  but  to  the  cause  of  di- 
vine truth.  If  his  opinions  do  not  find  equal  favour 
with  all  true  Christians,  they  are  m.adc  to  feel  that  he 
addresses  them  as  brethren  in  Christ  Jesus.  In  his  eye 
the  church  of  Clirist  is  one.  He  never  forgets  the  ties 
which  unite  all  believers  to  each  other  and  to  their  ex- 
alted Head.  Are  there  any  whose  sentiments  are  hard- 
ly distinguishable  from  "  those  things  wliich  are  most 
surely  revealed  among  us,"  ^  and  yet  who  associate  with 
the  name  of  Calvinism  all  that  is  stern  and  repulsive  ? 

'  2  Sam.  xvi.  23.  ^  Ps.  xviii.  30.  '   Luke  i.   1. 


TRANSLATOR  S  PREFACE.  IX 

Let  tliem  follow  the  expositions  of  this  "  master  in  Is- 
rael." They  will  find  the  most  remarkable  peculiarities 
of  his  creed  boldly  avowed,  but  accompanied  by  other 
revealed  truths  to  which  they  had  supposed  him  to  be 
indifferent,  and  by  no  ordinary  earnestness  of  practical 
exhortation.  Amidst  his  severest  denunciations  of  doc- 
trinal error,  they  will  not  fail  to  discover  the  same  en- 
larged views  and  Christian  forbearance  which  animated 
the  great  apostle  of  the  Gentiles.  Rarely  will  they 
behold  that  sentiment  more  beautifully  exemplified, 
"  Grace  be  with  all  them  that  love  our  Lord  Jesus 
Christ  in  sincerity."  ^ 

Learning  ought  not  to  be  a  prominent  feature  in  a 
work  essentially  popular.  But  the  learning  of  Calvin 
manifests  itself  in  the  most  desirable  manner,  and  adds 
great  weight  to  his  interpretations.  Of  his  acquain- 
tance with  Hebrew  it  is  unnecessary  now  to  speak. 
His  familiarity  with  the  Greek  language  appears  less  in 
observations  on  phrases,  or  allusions  to  the  various  ren- 
derings of  some  passages,  than  in  a  close  adherence  to 
those  shades  of  meaning  which  no  translation  of  the 
Scriptures  can  convey.  Even  when  he  appears  to  have 
overlooked  or  mistaken  the  words,  a  reference  to  the  ori- 
ginal, which  had  been  studiously  kept  out  of  view,  will 
justify  the  unexpected  remark.^     Origen.  Chrysostom, 

'  Eph.  vi.  24. 

^  The  observation  might  be  extended  to  some  other  expositors, 
who,  with  little  parade  of  any  kind,  are  qualified  to  instruct  every 
class  of  readers.  Those  only  who  have  subjected  them  to  a  close 
comparison  with  the  Hebrew  and  Greek  originals  can  judge  of  their 
attainments  in  criticism.  Matthew  Henry,  though  deservedly  the 
most  popular  of  this  class,  receives  less  credit  than  he  deserves  for 
the  solidity  and  extent  of  his  learning. 


X  TRANSLxVTOR  3  PREFACE. 

and  other  Greek  Fathers,  were  among  his  familiar  au- 
thors. Classical  writers  are  introduced  on  every  proper 
occasion,  for  illustrating  a  term,  or  a  custom,  or  the 
general  principles  of  reasoning.  This  volume  contains 
several  quotations  from  these  writers,  and  from  some  of 
their  philosophical  treatises,  which  are  seldom  even  con- 
sulted, except  by  those  who  can  read  the  language  with 
considerable  freedom.  To  say  nothing  of  the  Stagyrite, 
every  scholar  knov/s,  for  example,  that  no  Greek  prose 
offers  more  serious  difficulties  than  the  fascinating  style 
of  Plato. 

In  that  minute  analysis  which  is  peculiar  to  modern 
criticism,  Calvin  may  have  been  deficient.  That  he 
wanted  the  skill  necessary  for  such  investigations  is  not 
so  manifest.  The  absence  of  those  processes  by  which 
he  arrived  at  his  conclusions  makes  it  difficult  to  deter- 
mine how  far  the  subtile  elements  of  language  had  un- 
dergone his  scrutiny.  If  we  shall  suppose  him  to  have 
neglected  these  matters,  our  astonishment  must  be  the 
greater  that  the  deductions  of  recent  inquirers  should 
have  been  so  largely  anticipated.  Conjectures  thrown 
out  by  Sir  Isaac  Nevv^ton  were  long  afterwards  verified 
by  experiments  of  extreme  labour  and  delicacy.  But 
Calvin  speaks  habitually  with  a  tone  of  confidence. 
'We  must  therefore  conclude  that,  like  the  shrewd  re- 
marks to  which  the  philosopher  was  pleased  to  give  the 
name  of  conjectures^  his  discoveries  were  reached  by  a 
shorter  route,  which  other  minds  could  with  difficulty 
follow. 

I  have  always  thought,  and  am  happy  to  have  the 
support  of  his  latest  Editor,  that  he  is  more  successful 
in  expounding  the  Epistles  of  Paul  than  in  any  other 
portion  of  Scripture.     This  might  arise    in  part  from 


TRANSLATOR  S  PREFACE.  XI 

having  studied  them  with  uncommon  ardour  and  perse- 
verance. The  times  in  which  he  lived  held  out  strong 
inducements  to  examine  the  great  peculiarities  of  the 
Christian  faith.  And  where  v/ere  these  so  likely  to  be 
found  as  in  the  writings  of  an  apostle  whom  the  Spirit 
of  God  employed,  more  than  all  the  others,  in  unfolding 
to  the  church  "  the  unsearchable  riches  of  Christ  ?  "  ^ 
How  far  that  success  might  be  promoted  by  the  resem- 
blance of  character  which  an  able  and  eloquent  writer 
asserts  to  have  existed  between  the  great  Apostle  and 
the  Reformer,  I  leave  undetermined.^  But  the  chief 
cause  unquestionably  lay  in  his  singularly  clear  percep- 
tion of  that  scheme  of  doctrine  which  Paul  was  honour- 
ed to  declare.  This  enabled  him  to  penetrate  the  de- 
sign of  the  apostle,  and  to  follow  closely  the  course  of 
his  argument.  In  discussions  of  the  greatest  intricacy 
lie  seldom  loses  his  way.  Some  few  windings  he  may 
mistake,  and  wander  in  partial  darkness.  But  he 
quickly  recovers  his  view  of  the  inspired  guide,  walks 
with  a  firm  step,  and  rejoices  in  the  heavenly  light 
which  illuminates  his  path.  "  His  acuteness,"  says 
Winer,  when  speaking  of  the  Commentary  on  the  Gala- 
tians,  "  his  acuteness  in  perceiving,  and  his  clearness  in 
expounding,  the  mind  of  the  Apostle,  are  equally  won- 
derful." 

The  Commentaries  on  the  Epistles  to  the  Galatians 
and  Ephesians  have  not  formerly,  so  far  as  I  know,  ap- 
peared in  our  language.     A  translation  of  Calvin's  Ser- 

'   Eph.  iii.  8. 

^  "  The  Paul  of  the  Reformation.  More  than  two  hundred  and 
fifty  years  have  elapsed  since  he  went  to  join  the  apostle  vrhom  he 
so  much  resembled  in  the  kingdom  of  God." — Dr  Mason  on  Catho- 
lic Communion,  p.  161. 


XU  TRANSLATOR  S  PREFACE. 

mons  on  the  Epistle  to  the  Galatians,  in  1574,  and  of 
the  Sermons  on  the  Epistle  to  the  Ephesians,  in  1577, 
appears  to  have  been  executed  by  a  laborious  writer  of 
that  time,  Arthur  Golding.  I  have  not  seen  either  of 
those  volumes,  but  have  reason  to  believe  that  the  ori- 
ginals were  French  sermons,  not  Latin  commentaries. 

I  have  endeavoured  faithfully  to  represent  the  mean- 
ing of  the  author,  adhering  to  those  principles  of  tran- 
slation which  have  been  formerly  laid  down.^  To  con- 
sult, as  far  as  possible,  the  advantage  of  every  class  of 
the  community,  Greek  and  Hebrew  words,  which  we're 
incorporated  with  the  text,  have  been  thrown  to  the 
bottom  of  the  page.^  Scholars  are  thus  enabled  to  veri- 
fy the  references,  while  the  English  reader  suffers  no 
inconvenience. 

It  will  scarcely  be  supposed  that  every  interpretation 
contained  in  this  volume  has  my  entire  concurrence. 
Where  my  views  differed  from  those  of  the  Author,  I 
had  at  one  time  intended  to  exhibit  them  in  the  form 
of  Notes.  But  without  stating  the  grounds  of  differ- 
ence, and  pursuing,  in  some  cases,  a  lengthened  argu- 
ment, injustice  must  have  been  done  to  both  parties. 
It  soon  became  evident  that  either  the  book  must  be 
swelled  to  an  inconvenient  size,  or  I  must  be  held  re- 
sponsible for  every  opinion  which  was  not  directly  op- 
posed. Yet  it  was  not  without  grave  deliberation  that 
the  present  course  was  adopted.  Some  notes  had  been 
written,  chiefly  on  the  force  of  Greek  idioms,  and  were 
reluctantly  cancelled. 

^  Pref.  to  Witsius'  Dissertations  on  the  Lord's  Prayer,  pp.xvi.  xvii. 

*  In  a  single  instance,  two  Greek  words  (Iv  tfxol),  which  ought 
to  have  been  treated  in  the  same  manner,  have  been  allowed, 
through  inadvertency,  to  retain  their  place  in  the  text,  p.  19. 


TRANSLATOR  S  PREFACE.  XIU 

To  my  younger  brethren  in  the  ministry  may  I  take 
the  liberty  of  recommending  these  Commentaries  as  an 
excellent  model  for  expounding  the  inspired  Epistles  ? 
The  frequent  mention  of  Popery  does  not  lessen  the 
value  of  this  recommendation.  How  far  it  may  be  ne- 
cessary, at  all  times,  to  fortify  our  people  against  the  at- 
tacks of  the  "Man  of  Sin,"^  I  do  not  now  stay  to  in- 
quire. But  as  a  skilful,  natural,  and  impressive  appli- 
cation of  divine  truth  to  the  controversies  of  the  day,  the 
warnings  against  Popery  deserve  careful  study.  They 
are  appropriately  introduced,  and  serve  to  illustrate 
more  fully  the  mind  of  the  Spirit.  In  describing  them 
as  models,  it  may  be  proper  to  mention  that  they  are 
strictly  what  their  title  bears,  Commentaries^  unaccom- 
panied by  those  illustrations  which,  in  public  instruc- 
tion, are  indispensably  necessary.  To  devout  minds 
they  will  have  many  attractions.  They  are  imbued 
with  that  ardent  piety  and  that  copious  use  of  the  lan- 
guage of  Scripture  by  which  all  the  writings  of  Calvin 
are  so  eminently  distinguished. 

*  2  Thes3.  ii.  3. 


JIOST  ILLUSTRIOUS  PRINCE 

CHRISTOPHER, 

DUKE  OF  WIRTEMBERG,  &c.  (fee. 


Though  I  have  not  the  honour,  Illustrious  Prince,  of 
enjoying  your  acquaintance,  I  venture  to  dedicate  to  you 
one  of  my  productions.  Some  may  think  that  this  is  too 
bold  a  step,  and  demands  an  apology.  Nothing  is  more 
easy.  A  few  words  shall  suffice.  My  motives  to  address 
you  are  chiefly  two. 

You  have  hitherto,  indeed,  pursued  the  right  course 
with  great  spirit  and  energy.  Yet  I  thought  it  might  not 
be  altogether  unnecessary  to  excite  you,  by  a  direct  ap- 
peal, to  the  perusal  of  works  not  a  little  fitted  to  strengthen 
your  resolutions.  One  advantage  you  possess,  in  the 
kind  providence  of  God,  above  most  Princes  of  the  pre- 
sent day.  Having  enjoyed  an  early  and  liberal  educa- 
tion in  the  Latin  language,  you  are  enabled  to  employ 
your  leisure  in  reading  profitable  and  religious  books.  If 
ever  there  was  a  time  when  the  consolations  derived  from 
religious  instruction  were  necessary,  what  other  resource 
is  left  to  the  most  heroic  minds  by  the  present  distress  of 
the  church,  and  greater  and  heavier  distresses  which  ap- 
pear to  be  approaching  r  Whoever  wishes  to  remain  un- 
moved to  the  last,  let  him  rely  entirely  on  this  support : 
^vhoever  desires  a  sure  protection,  let  him  learn  to  betake 


XVI  DEDICATION. 

himself  to  this  asykim.  In  these  four  ^  Epistles,  of  which 
I  now  present  to  you  my  expositions,  you  will  find, 
noble  Prince,  many  subjects  of  consolation,  exceedingly 
adapted  to  the  present  times  ;  but  to  which  I  do  not 
more  particularly  refer,  because  they  will  occur  to  your- 
self with  much  better  eflfect  in  their  own  places. 

I  come  now  to  my  second  reason  for  dedicating  to  you 
this  work.  During  the  present  confusion  of  affairs,  while 
some  are  shaken,  and  others  are  entirely  thrown  down, 
you  have  preserved  an  astonishing  composure  and  moder- 
ation, accompanied  by  a  remarkable  steadiness,  amidst  all 
the  storms  which  have  arisen.  I  consider,  therefore,  that 
the  whole  church  will  derive  great  advantage  from  being 
led  to  behold  in  you,  as  in  a  bright  mirror,  an  example 
which  all  may  imitate.  The  Son  of  God  enjoins  on  all 
his  followers,  that  they  shall  choose  rather  to  fight  under 
the  banner  of  his  cross,  than  to  triumph  with  the  world. 
In  this  warfare  very  few  are  willing  to  engage.  It  is  the 
more  necessary,  in  order  to  correct  the  prevailing  effemi- 
nacy, that  such  uncommon  examples  as  yours  should  be 
generally  known.  Of  my  Commentaries,  I  shall  only- 
say,  that  they  perhaps  contain  more  than  it  would  be- 
come me  to  acknowledge.  On  this  point,  however,  I 
wish  you  to  read  and  judge  for  yourself.  Adieu,  illus- 
trious Prince ;  may  the  Lord  Jesus  long  preserve  you  for 
himself  and  his  church,  and  guide  you  by  his  Spirit. — 
Geneva^  \st  February,  1548. 

JOHN  CALVIN. 


'  The  volume  to  which  this  Dedication  was  prefixed,  container 
the  Commentaries  on  the  Epistles  to  the  Galatians,  Ephesians 
I'hilippians,  and  Colossians.  —  Trans. 


THE  EriSTLE 


PAUL,   THE   APOSTLE, 


GALATIANS. 


1  THSOI.OGI.0&I> 


^^^..^i^^^ 


ARGUMENT  OF  PAUL'S  EPISTLE 


GALATIANS. 


That  part  of  Asia  which  was  inhabited  by  the  Gala- 
tians  is  well  known,  and  its  boundaries  have  been  ac- 
curately determined.  To  what  country  they  originally 
belonged,  is  not  agreed  among  historians.  It  is  univer- 
sally admitted  that  they  were  Gauls,  and,  on  that  ac- 
count, were  denominated  Gallo- Grecians,  but  from 
what  part  of  Gaul  they  came  it  is  more  difficult  to  de- 
termine. Strabo  thought  that  the  Tectosa^es,  whom  he 
elsewhere  names  Celtae,  came  from  Gallia  Narbonensis,^ 
and  this  opinion  has  been  generally  adopted.  But  as 
Pliny  enumerates  the  Amhiani  among  the  Tectosagi, 
and  as  it  is  universally  agreed  that  they  were  allied  to 
tlie  Tolistnbogi,  who  dwelt  on  the  banks  of  the  Rhine, 
I  think  it  more  probable  that  they  were  Belgians,^ 
whose  territory  extended  from  a  very  distant  part  of 
the  course  of  the  Rhine  to  the  English  Channel.  The 
Tolistohogi  inhabited  that  part  which  reaches  from  the 
Duchy  of  Cleves  to  the  Province  of  Brabant. 

The  mistake  originated,  I  think,  in  this  way.    A  band 

^  The  south-east  of  France,  including  the  modern  departments 
of  Ardeche.  Lozere,  Tarn,  Upper  Garonne,  Aude,  Herault,  Mouths 
of  the  Rhone,  Var,  Gard,  Upper  and  Lower  Alps,  Drome,  and 
Isere,     Trans. 

*  Belgae. 


XX  ARGUMENT  OF   PAUL  S  EPISTLE 

of  Tectusagihiid.  made  an  irruption  into  Gallia Narhonen- 
sis,  retained  their  own  name,  and  gave  it  to  the  district 
which  they  had  conquered.  This  is  intimated  by 
Ausonius,  who  says,  "  as  far  as  the  Teutosagi,  whose 
original  name  was  Belgians ;"  ^  for  he  calls  them  Bel- 
gians^ and  says  that  they  were  first  called  Teutosagi^ 
and  afterwards  Tectosagi.  Cesavf  indeed,  places  the 
Tectomgi  in  the  Hercynian  ^  forest ;  but,  as  appears 
from  that  very  passage,  this  was  inconsequence  of  their 
emigration. 

But  more,  perhaps,  has  been  now  said  as  to  the  origin 
of  the  nation  than  was  necessary  for  the  illustration  of 
this  passage.  The  Galatians,  who  held  that  part  of 
Asia  to  which  they  gave  their  name,  w-ere  divided  in- 
to three  nations,  Tectosagi^  Tolistobogi,  Trocmi^  and  oc- 
cupied, as  Pliny  informs  us,  three  chief  cities.  So  great 
was  the  power  which  they  at  one  time  swayed  over 
their  unwarlikc  neighbours,  that  they  received  tribute 
from  a  great  part  of  lesser  Asia.  Losing,  at  length, 
their  ancient  valour,  and  giving  themselves  up  to  plea- 
sure and  luxur}^  they  were  subdued,  with  little  difficul- 
ty, by  Cneius  Manilas,  a  Homan  consul,  and  brought  un- 
der the  dominion  of  the  Romans. 

They  had  been  purely  and  faithfully  instructed  in 
the  gospel  by  the  apostle  Paul ;  but,  during  his  absence, 
false  apostles  had  entered,  and  corrupted  the  true  seed 
by  false  and  erroneous  doctrines.  They  taught  that 
the  observation  of  ceremonies  was  still  necessary.  Tliia 
might  appear  to  be  a  trifling  matter ;  but  Paul  very 
properly  contends  for  it  as  a  fundamental  article  <jf  tlte 
Christian  faith.     It  was  no  small  evil  that  the  lustre  of 

'    Usque  in  Teuiosagos  primaevo  nomine  Bellas. 

*  Bell.  Gall.  1    vi.  c.  xxiv. 

'  A  forest  in  Germany,  which  Cesar  describes  to  be  nine  dayt' 
journey  in  breadth,  and,  at  least,  sixty  days'  journey  in  length. 
How  much  more  he  was  unable  to  say,  as  he  had  never  met  with 
any  person  who  had  travelled  farther,  or  could  tell  whore  the  forest 
terminated.  He  regrets  the  necessity  of  employing  those  vague* 
terms,  having  placed  little  reliance  on  the  skill  or  accuracy  of 
his  informers.  It  is  mentioned,  he  adds,  by  Eratosthenes  and 
other  Greek  writers  under  the  name  of  Orcyuia.     Tkans. 


TO  THE  GALATIANS.  XXI 

the  gospel  should  be  extinguished,  a  snare  laid  for  the 
conscience,  and  the  distinction  between  the  Old  and  New 
Testaments  taken  away.  These  errors  he  perceived  to 
be  connected  with  a  wicked  and  dangerous  opinion, 
as  to  the  manner  in  whicli  justification  is  obtained. 
This  is  the  reason  why  he  figlits  with  so  much  earnest- 
ness and  vehemence ;  and  having  learned  from  him  the 
important  and  serious  nature  of  the  controversy,  it  is  our 
duty  to  read  with  greater  attention. 

One  wlio  forms  his  views  from  the  Commentaries  of 
Origen  or  Jerome,  will  be  surprised  that  Paul  should 
take  so  deep  an  interest  in  any  external  rites;  but  who- 
ever goes  to  the  fountain  will  acknowledge  that  there 
was  abundant  reason  for  all  this  sharpness  of  reproof. 
The  Galatians  had  allowed  themselves  to  be  drawn  aside 
from  the  proper  course  by  excessive  credulity,  or  rather 
by  lightness  and  folly.  He  therefore  censures  them 
more  severely  ;  for  I  do  not  agree  with  those  who  at- 
tribute the  harshness  of  his  language  to  their  slowness 
of  apprehension.  The  Ephesians  and  Colossians  had 
been  subjected  to  the  same  temptations.  If  they  had 
lent  as  ready  an  ear  to  the  tale  of  the  impostors,  is  it 
imagined  that  Paul  would  have  treated  them  with 
greater  gentleness  ?  His  boldness  of  rebuke  was  not 
suggested  by  the  disposition  of  the  people,  but  extorted 
by  the  baseness  of  their  conduct. 

Having  ascertained  the  subject  of  the  Epistle,  let  us 
attend  to  the  order  in  which  it  is  treated.  In  the /irst 
and  second  chapters,  he  maintains  the  authority  of  his 
apostleship,  except  that  towards  the  close  of  the  second 
chapter,  he  touches  incidentally  on  his  main  point,  the 
question  of  man's  justification  ;  which  however  is  avow- 
edly and  directly  argued  in  the  third  chapter.  He  ap- 
pears, indeed,  in  the  first  two  chapters,  to  have  a  variety 
of  objects  in  view  ;  but  his  only  object  is  to  prove  that 
lie  is  equal  to  the  highest  apostles,  and  that  there  is  no 
reason  why  he  should  not  be  considered  to  hold  an 
equally  honourable  rank. 

It  is  of  importance  to  know  why  he  labours  so  hard 
in  establishing  his  own  claim  to  respect.     Provided  that 


XXll  ARGUMENT  OF  PAUL  S  EPISTLE 

Christ  reigns,  and  the  purity  of  doctrine  is  untouched, 
what  matters  it  whether  he  is  higher  or  lower  than 
Peter,  or  whether  they  are  all  on  a  footing  of  equality? 
If  all  must  "  decrease,"  that  Christ  alone  may  "  in- 
crease," ^  it  is  idle  to  dispute  about  human  ranks.     Be- 
sides, it  may  be  asked,  why  does  he  draw  a  comparison 
between  himself  and  other   apostles?     What  dispute 
had  he  with  Peter,  and  James,  and  John  ?     What  good 
purpose  did  it  serve  to  bring  into  collision  those  who 
were  united  in  sentiment,  and  in  the  closest  friendship  ? 
I  answer,  the  false  apostles,  who  had  imposed  on  the 
Oalatians,  endeavoured  to  obtain  their  favour  by  pre- 
tending that  they  had  received  a  commission  from  those 
apostles.     Their  chief  influence  arose  from  insinuating 
the  belief  that  they  represented  the  apostles,  and  de- 
livered their  message.     To  Paul,  on  the  other  hand, 
they  refused  the  name  and  authority  of  an  apostle. 
They  objected  that  he  had  not  been  chosen  by  our  Lord 
as  one  of  the  twelve, — that  he  had  never  been  acknow- 
ledged by  the  college  of  the  apostles, — that  he  did  not 
receive  his" doctrine  from  Christ,  or  even  from  the  apos- 
tles themselves.    All  this  tended  not  only  to  lower  Paul's 
authority,  but  to  class  him  with  the  ordinary  members 
of  the  church,  and  therefore  to  place  him  far  below  the 
persons  who  made  these  insinuations. 

if  this  had  been  merely  a  personal  matter,  it  would 
liave  given  no  uneasiness  to  Paul  to  be  reckoned  an  or- 
dinary disciple.  But  when  he  saw  that  his  doctrine 
was  beginning  to  lose  its  weight  and  authority,  he  was 
not  entitled  to  be  silent.  It  became  his  duty  to  make 
a  bold  resistance.  When  Satan  does  not  venture  openly 
to  attack  doctrine,  his  next  stratagem  is  to  diminish  its 
influence  by  indirect  attacks.  Let  us  remember,  then, 
that  in  the  person  of  Paul  the  truth  of  the  gospel  was 
assailed.  If  he  had  allowed  himself  to  be  stripped  of 
the  honour  of  apostleship,  it  follovv'ed  that  he  had  hither- 
to claimed  what  he  had  no  title  to  enjoy ;  and  this  false 
boasting  would  have  made  him  liable  to  suspicion  in 
other  matters.  The  estimation  in  which  his  doctrine 
*  John  iii.  30. 


TO  THE  GALATIAXS.  XXIU 

was  held  depended  on  the  question  whether  it  came,  as 
some  had  begun  to  think,  from  an  ordinary  disciple,  or 
from  an  apostle  of  Christ. 

He  was  overwhelmed,  on  the  other  hand,  by  the 
lustre  of  great  names.  Those  who  referred,  in  a  boast- 
ful manner,  to  Peter,  and  James,  and  John,  pretended 
to  apostolical  authority.  If  Paul  had  not  manfully  re- 
sisted this  boasting,  he  would  have  given  way  to  false- 
hood, and  would  have  allowed  the  truth  to  suffer  again 
in  his  own  person.  He  therefore  contends  earnestly  for 
both  points, — that  he  was  appointed  by  the  Lord  to  be 
an  apostle,  and  that  he  was,  in  no  respect,  inferior  to 
the  rest,  but  enjoyed  the  same  title,  and  was  equal  in 
authority  and  rank.  He  miglit,  indeed,  have  denied 
that  those  men  were  either  sent,  or  possessed  any  com- 
mission from  Peter  and  his  associates.  But  he  takes  far 
higher  ground,  that  he  does  not  yield  to  the  apostles 
themselves  ;  and  if  he  had  declined  doing  so,  he  would 
have  been  supposed  to  have  distrusted  his  cause. 

Jerusalem  was,  at  that  time,  the  mother  of  all  the 
churches,  for  the  gospel  had  spread  from  it  over  the 
whole  world  ;  and  it  might  be  said  to  be  the  principal 
seat  of  the  kingdom  of  Christ.  Any  one  who  came  from 
it  into  other  churches  was  received  with  due  respect. 
But  many  were  foolishly  elated  with  the  thought  that 
they  had  enjoyed  the  friendship  of  the  apostles,  or  at 
least  had  been  taught  in  their  school.  Nothing  pleased 
them  but  what  they  had  seen  at  Jerusalem.  Every  cus- 
tom that  had  not  been  practised  there,  was  not  only  dis- 
liked, but  unsparingly  condemned.  This  peevish  man- 
ner becomes  highly  pernicious,  when  the  custom  of  a 
single  church  is  attempted  to  be  enforced  as  a  universal 
law.  We  are  sometimes  so  devoted  to  a  man  or  a  place, 
that,  without  exercising  any  judgment  of  our  own,  we 
make  the  opinion  of  one  man  the  standard  for  all  men, 
and  the  customs  of  one  place  the  standard  for  every 
o^her  place.  Such  attachment  is  ridiculous,  if  there  be 
not  also — as  indeed  there  always  is — a  mixture  of  am- 
bition. 

To  return  to  those  false  apostles  :  if  they  had  merely 


^XIV  ARGUMENT  OF  PAUL's  EPISTLE 

attempted,  tlirongh  a  spirit  of  contention,  to  establish 
everywhere  those  ceremonies  which  they  had  seen  ob- 
served at  Jerusalem,  that  would  have  been  no  slight  of- 
fence ;  for  when  a  custom  is  forthwith  converted  into  a 
law,  injustice  is  perpetrated.  But  a  more  serious  evil 
was  involved  in  the  wicked  and  dangerous  doctrine,  that 
the  conscience  was  bound  to  them  by  religious  consider- 
ations,— that  the  observance  of  them  was  necessary  in 
order  to  justification.  Such  were  the  reasons  why  Paul 
defended  his  apostleship  with  so  much  earnestness,  and 
placed  himself  in  apparent  opposition  to  the  other  apos- 
tles. This  subject  is  pursued  to  the  end  of  the  second 
chapter,  when  he  proceeds  to  argue  the  doctrine,  that 
we  are  justified  in  the  sight  of  God  by  free  grace,  and 
not  by  the  works  of  the  law. 

His  argument  is  this  :  If  ceremonies  have  not  the 
power  of  bestowing  justification,  the  observance  of  them 
is  unnecessary.  We  must  remark,  however,  that  he 
does  not  confine  himself  entirely  to  ceremonies,  but 
argues  generally  about  works, — otherwise  the  whole  dis- 
cussion would  be  trifling.  AVhoever  hesitates  to  make 
this  admission,  is  requested  to  attend  to  the  two  follow- 
ing reasons  : — First,  the  question  could  not  be  settled 
without  referring  to  the  general  principle,  that  we  are 
justified  by  the  free  grace  of  God ;  and  this  principle 
sets  aside  not  only  ceremonies,  but  every  other  kind  of 
works.  Again,  Paul  did  not  attach  so  much  imj^ortance 
to  ceremonies,  as  to  the  wicked  doctrine  of  obtaining 
salvation  by  works.  He  had  good  reasons  for  recurring 
to  first  principles.  Tt  was  necessary  to  go  to  the  fountain, 
and  to  warn  his  readers  that  the  controversy  related  to 
no  insignificant  trifle,  but  to  the  most  important  of  all 
matters — the  method  of  obtaining  salvation. 

It  is  a  mistake,  therefore,  to  suppose  that  this  dispute 
was  entirely  confined  to  ceremonies, — a  subject  which 
did  not  admit  of  being  settled  by  itself.  A  similar  in- 
stance occurs  in  history.^  Strife  and  contention  had 
arisen  from  the  question,   whether  or  not  ceremonies 

*  Acts  XT.  2. 


TO  THE  GALATIANS.  XXV 

were  necessary  to  be  observed.  In  the  course  of  the 
discussion,  the  apostles  dwell  largely  on  the  intolerable 
yoke  of  the  law,  and  the  free  forgiveness  of  sins.  AYhat 
>vas  the  object  of  this  ?  It  appears  to  be  a  foolish  de- 
parture from  the  point  in  hand  ;  but  the  contrary  is 
the  fact.  A  particular  error  could  not  be  satisfactorily 
refuted  without  assuming  a  universal  principle.  As, 
for  instance,  if  I  am  called  to  dispute  about  the  lawful- 
ness of  eating  flesh,  I  shall  not  confine  myself  to  speak 
entirely  about  food.  I  shall  fortify  myself  with  the 
general  doctrine  :  what  authority  have  the  traditions  of 
men  for  binding  the  conscience  ?  I  shall  quote  the  de- 
claration, that  "  there  is  one  lawgiver,  who  is  able  to 
save  and  to  destroy."  ^  In  short,  Paul  argues  from  ge- 
neral to  particular  propositions,  which  is  the  ordinary 
and  most  natural  method  of  reasoning.  By  what  evi- 
dences and  arguments  he  proves  this  principle,  that  we 
are  justified  by  the  grace  of  Christ  alone,  we  shall  see 
when  we  come  to  the  passage.  This  topic  is  pursued 
to  the  end  of  the  third  chapter. 

In  the  commencement  of  the  fourth  chapter,  he  in- 
quires into  the  proper  use  of  ceremonies,  and  the  rea- 
sons why  they  were  appointed, — showing,  at  the  same 
time,  that  they  are  now  abolished.  It  became  neces- 
sary to  meet  this  objection,  which  might  occur  to  some 
minds.  What  then  was  the  purpose  of  ceremonies  ? 
Were  they  useless  ?  Were  the  Fathers  idly  employed 
in  observing  them  ?  He  illustrates  briefly  two  state- 
ments, that  in  their  own  times  they  were  not  superflu- 
ous, and  that  they  have  now  been  abolished  by  the 
coming  of  Christ ;  which  contains  their  truth  and  de- 
sign, and  by  wliich,  therefore,  we  ought  to  abide. 
Glancing  briefly  at  the  difi'erence  between  our  condition 
and  that  of  the  Fathers,  he  infers  that  the  doctrine  of 
the  false  apostles  is  wicked  and  dangerous,  because  it 
involves  the  clearness  of  the  gospel  in  the  darkness  of 
ancient  shadows.  The  apostle's  doctrine  is  now  inter- 
mingled  with  some   aff'ecting  exhortations.      Towards 

1  James  iv.  12. 
C 


XXvi  ARGUMENT  OF  PAUL's  EPISTLE,  &C. 

the  close  of  the  chapter,  the  argument  is  enlivened  by  a 
beautiful  allegory. 

In  the  fifth  chapter,  he  exhorts  to  stand  fast  in  the 
liberty  ^  which  has  been  obtained  by  tlie  blood  of  Christ, 
and  to  beware  of  allowing  our  consciences  to  be  en- 
snared by  "  the  doctrines  of  men ;  "  ^  reminding  us,  at 
the  same  time,  in  what  manner  liberty  may  be  lawfully 
used.  He  then  takes  occasion  to  point  out  the  proper 
employments  of  Christians,  that  they  may  not  uselessly 
spend  their  time  in  ceremonies,  and  neglect  matters  of 
real  importance. 

^  Gal.  T.  ],  *  Col.  ii.  22. 


ON 

THE  EPISTLE  OF  PAUL 

TO  THE 

GALATIANS. 


CHAPTER  I. 


1.  Paul,  an  apostle,  (not  of  men,  neither  by 
man,  but  by  Jesus  Christ,  and  God  the  Father, 
who  raised  him  from  the  dead  ;)  2.  And  all  the 
brethren  which  are  with  me,  unto  the  churches  of 
Galatia  :  3.  Grace  be  to  you  and  peace  from  God 
the  Father,  and  from  our  Lord  Jesus  Christ, 
4.  Who  gave  himself  for  our  sins,  that  he  might 
deliver  us  from  this  present  evil  world,  according 
to  the  will  of  God  and  our  Father :  5.  To  whom 
be  glory  for  ever  and  ever.     Amen. 

1.  Paul^  an  apostle.  In  the  salutations  with  which 
he  commenced  his  Epistles,  Paul  was  accustomed  to 
claim  the  title  of  an  Apostle.  His  object  in  doing  so, 
as  we  have  remarked  on  former  occasions,  w^as  to  em- 
ploy the  authority  of  his  station,  for  the  purpose  of 
enforcing  his  doctrine.  This  authority  depends  not  on 
the  judgment  or  opinion  of  men,  but  exclusively  on  the 
calling  of  God ;  and  therefore  he  demands  a  hearing  on 
the  ground  of  his  being  an  apostle.  Let  us  always 
bear  this  in  mind,  that  in  the  church  we  ought  to 
listen  to  God  alone,  and  to  Jesus  Christ,  whom  he  has 
appointed  to  be  our  teacher.  Whoever  assumes  a  right 
to  instruct  us,  must  speak  in  the  name  of  God  or  of 
Christ.  But  as  the  calling  of  Paul  was  more  vehe- 
mently disputed  among  the  Galatians,  he  asserts  it 
more  strongly  in  his  address  to  that  church,  than  in  his 

A 


2  ON  THE  EPISTLE  OF  PAUL  QcHAP.  I. 

other  Epistles.  He  does  not  simply  affirm  that  he  was 
called  by  God,  but  states  expressly  that  it  was  not  of 
men^  neither  hy  man.  This  statement,  be  it  observed, 
applies  not  to  the  office  which  he  held  in  common  with 
other  pastors,  but  to  the  apostleship.  The  authors  of 
the  calumnies  which  he  has  in  his  eye,  did  not  venture 
to  deprive  him  altogether  of  the  honour  of  the  Christian 
ministry.  They  merely  refused  to  allow  him  the  name 
and  rank  of  an  apostle. 

We  are  now  speaking  of  the  apostleship  in  the  strict- 
est sense  ;  for  the  word  is  employed  in  two  different 
ways.  Sometimes,  it  denotes  preachers  of  the  Gospel, 
to  whatever  class  they  might  belong.  Here,  it  bears  a 
distinct  reference  to  the  highest  rank  in  the  church, 
which  Peter  and  the  rest  of  the  apostles  were  admitted 
to  occupy,  and  in  which  Paul  was  their  equal.  The 
first  clause,  that  he  was  called  not  of  men^  he  had  in 
common  with  all  the  true  ministers  of  Christ.  As  no 
man  ought  to  "  take  this  honour  unto  himself,"^  so  it 
is  not  in  the  power  of  men  to  bestow  it  on  whom  they 
choose.  It  belongs  to  God  alone  to  govern  his  church. 
No  calling,  therefore,  which  does  not  proceed  from  him, 
can  be  lawful.  So  far  as  the  church  is  concerned,  a 
man  wlio  has  been  led,  not  by  a  good  conscience,  but 
by  ungodly  motives,  to  enter  the  church,  may  happen 
to  be  regularly  called.  But  Paul  is  here  speaking  of  a 
call  ascertained  in  so  perfect  a  manner,  that  nothing 
farther  can  be  desired.  It  will,  perhaps,  be  objected — 
Do  not  the  false  apostles  frequently  indulge  in  the  same 
kind  of  boasting  ?  I  admit  they  do,  and  in  a  more 
haughty  and  disdainful  style  than  the  servants  of  the 
Lord  venture  to  employ ;  but  tliey  want  that  actual 
call  from  Heaven,  to  which  Paul  was  entitled  to  lay 
claim. 

The  second  clause,  that  he  was  called  not  hy  man^  be- 
longed in  a  peculiar  manner  to  the  apostles.  In  an 
ordinary  pastor,  this  would  have  implied  nothing  wrong. 
Paul  himself,  when  travelling  through  various  cities  in 

>  Heb.  V.  4. 


VER.  1 .]  TO  THE  GALATIANS.  3 

company  with  Barnabas,   "  ordained  elders  in  every 
church,"^  by  the  choice  of  the  people  ;^  and  he  enjoins 
Titus  and   Timothy  to  proceed  in  the  same   work.^ 
Such  is  the  ordinary  method  of  electing  pastors  ;  for  we 
are  not  entitled  to  wait  until  God  shall  reveal  from 
heaven  the  names  of  the  persons  whom  he  has  chosen. 
But  if  human  agency  was  not  improper,  if  it  was  even 
commendable,  why  does  Paul  disclaim  it  in  reference  to 
himself?      I  have  already  mentioned  that  something- 
more  was  necessary  to  be  proved  than  that  Paul  was  a 
pastor,  or  that  he  was  a  minister  of  the  Gospel ;  for  the 
point  in  dispute  was  the  apostleship.     It  was  necessary 
that  the  apostles  should  be  elected,  not  in  the  same 
manner  as  other  pastors,  but  by  the  direct  agency  of 
the'  Lord   himself.      Thus,  Christ  himself  called  the 
Twelve  ;*  and  when  a  successor  was  to  be  appointed  in 
the  r6om  of  Judas,  the  church  does  not  venture  to  vote 
in  the  election,  but  has  recourse  to  lot.^     We  are  cer- 
tain that  the  lot  was  not  employed  in  electing  pastors. 
Why  was  it  resorted  to  in  the  election  of  Matthias  ? 
To  mark  the  express  agency  of  God  ;  for  it  w^as  proper 
that  the  apostles  should  be  distinguished  from  other 
ministers.     And  thus  Paul,  in  order  to  show  that  he 
does  not  belong  to  the  ordinary  rank  of  ministers,  con- 
tends that  his  calling  proceeded  immediately  from  God. 
But  how  does  Paul  affirm  that  he  w^as  not  called, fej/ 
men,  while  Luke  records  that  Paul  and  Barnabas  were 
called  by  the  church  at  Antioch  ?^     Some  have  replied, 
that  he  had  previously  discharged  the  duties  of  an 
apostle,  and  that,  consequently,  his  apostleship  was  not 
founded  on  his  appointment  by  that  church.    But  hete, 
again,  it  may  be  objected,  that  this  was  his  first  desig- 
nation to  be  the  apostle  of  the  Gentiles,  to  which  class 
the  Galatians  belonged.     The  more  correct  and  obvious 
reply  is,  that  he  did  not  intend  here  to  set  aside  entirely 
the  calling  of  that  church,  but  merely  to  show  that  bis 
apostleship  rests  on  a  higher  title.     This  is  true ;  for 
even  those  who  laid  their  hands  on  Paul  at  Antioch,  did 

'  Acts  xiv.  23.  2  Suffragiis.  ^  1  Tim.  v.  17;   Titus  i.  5. 

*  Mat.  X.  1.  «  Acts  i.  26.  ^  Acts  xi.  22,  26. 


4  ON  THE  EPISTLE  OF  PAUL  [CHAP.  I. 

SO,  not  of  their  own  accord,  but  in  obedience  to  express 
revelation.  "  As  they  ministered  to  the  Lord,  and 
fasted,  the  Holy  Ghost  said.  Separate  me  Barnabas  and 
Saul  for  the  work  whereunto  I  have  called  them.  And 
when  they  had  fasted  and  prayed,  and  laid  their  hands 
on  them,  they  sent  them  away."^  Since,  therefore,  he 
was  called  by  Divine  revelation,  and  was  appointed  and 
declared  by  the  Holy  Spirit  to  be  the  apostle  of  the 
Gentiles,  it  follows,  that  he  was  not  brought  forward  by 
vien,  although  the  customary  rite  of  ordination  was 
afterwards  added.  It  will,  perhaps,  be  thought  that  an 
indirect  contrast  between  Paul  and  the  false  apostles  is 
here  intended.  I  have  no  objection  to  that  view  ;  for 
they  were  in  the  habit  of  glorying  in  the  name  of  men. 
His  meaning  will  therefore  stand  thus  :  Whoever  may 
be  the  persons  by  whom  others  boast  that  they  have 
been  sent,  I  shall  be  superior  to  them,  for  I  hold  my 
commission  from  God  and  Christ. 

By  Jesus  Christ  and  God  the  Father.  He  asserts  that 
God  the  Father  and  Christ  had  bestowed  onhim  hisapos- 
tleship.  Christ  is  first  named,  because  it  is  his  preroga- 
tive to  send,  and  because  we  are  his  ambassadors.  13ut 
to  make  the  statement  more  complete,  the  Father  is  also 
mentioned, — as  much  as  to  say,  if  there  be  any  one 
whom  the  name  of  Christ  is  not  sufficient  to  inspire  with 
reverence,  let  him  know  that  I  have  received  my  office 
from  God  the  Father. —  Who  raised  him  from  the  dead. 
The  resurrection  of  Christ  is  the  commencement  of  his 
reign,  and  is  therefore  closely  connected  with  the  pre- 
sent subject.  It  was  a  reproach  brought  against  Paul 
that  he  had  held  no  communication  with  Christ  while  he 
was  on  the  earth.  He  argues,  on  the  other  hand,  that, 
as  Christ  was  glorified  by  his  resurrection,  so  he  has 
actually  exercised  his  authority  in  the  government  of 
his  church.  The  calling  of  Paul  is  therefore  more  illus- 
trious than  it  would  have  been,  if  Christ,  while  still  a 
mortal,  had  ordained  him  to  the  office.  And  this  cir- 
cumstance deserves  attention  ;  for  Paul  intimates  that 

^  Acts  xiii.  2,  3. 


VER.  2.]  TO  THE  GALATIANS.  5 

the  attempt  to  set  aside  liis  authority,  involved  a  malig- 
nant opposition  to  the  astonishing  power  of  God,  which 
was  displayed  in  the  resurrection  of  Christ.  The  same 
heavenly  Pather  who  raised  Christ  from  the  dead,  com- 
manded Paul  to  make  known  that  exertion  of  his  power. 
2.  And  all  the  brethren  ivhich  are  with  me. — He  ap- 
pears to  have  usually  written  in  the  name  of  many  per- 
sons, judging  that,  if  those  to  whom  he  wrote  should 
attach  less  weight  to  an  individual,  they  might  listen  to 
a  greater  number,  and  would  not  despise  a  whole  con- 
gregation. His  general  practice  is  to  insert  the  saluta- 
tions from  brethren  at  the  conclusion,  instead  of  intro- 
ducing them  at  the  commencement  as  joint  authors  of 
the  epistle  :  at  least,  he  never  mentions  more  than  two 
names,  and  those  very  well  known.  But  here  he  in- 
cludes all  the  brethren ;  and  thus  adopts,  though  not 
without  good  reason,  an  opposite  method.  The  con- 
currence of  so  many  godly  persons  must  have  had  some 
degree  of  influence  in  softening  the  minds  of  the  Gala- 
tians,  and  preparing  them  to  receive  instruction. 

Unto  the  churches.  Many  churches  were  scattered 
throughout  this  extensive  district.  But  is  it  not  won- 
derful that  the  term  Cliurch,  which  always  implies 
unity  of  faith,  should  have  been  applied  to  the  Galatians, 
who  had  almost  entirely  departed  from  Christ  ?  So 
long,  I  reply,  as  they  professed  Christianity,  worshipped 
one  God,  observed  the  sacraments,  and  enjoyed  some 
kind  of  Gospel  ministry,  they  retained  the  external 
marks  of  a  church.  We  do  not  always  find  in  churches 
such  a  measure  of  purity  as  might  be  desired.  The 
purest  have  their  blemishes ;  and  some  are  marked,  not 
by  a  few  spots,  but  by  general  deformity.  Though  the 
doctrines  and  practices  of  any  society  may  not,  in  all 
respects,  meet  our  wishes,  we  must  not  instantly  pro- 
nounce its  defects  to  be  a  sufficient  reason  for  withhold- 
ing from  it  the  appellation  of  a  church.  Paul  manifests 
here  a  gentleness  of  disposition  utterly  at  variance  with 
such  a  course.  Yet  an  explicit  condemnation  of  every 
thing  improper  or  defective  in  a  society,  must  accom- 
pany our  acknowledgment  of  it  as  a  church  of  Christ. 


6  ON  THE  EPISTLE  OF  PAUL  [cHAP.  I. 

No  church  whatever  is  perfect  in  all-points.  I  make 
this  observation,  because  the  Papists,  seizing  on  the 
single  word  Church,  imagine  that  every  thing  which 
they  have  thought  proper  to  teach  is  fully  sanctioned, 
though  the  condition  and  aspect  of  the  Church  of  Rome 
are  widely  different  from  what  existed  in  Galatia.  If 
Paul  were  alive  at  the  present  day,  he  would  perceive 
the  miserable  and  dreadfully  shattered  remains  of  a 
church ;  but  he  Avould  discover  no  building.  In  short, 
the  word  Church  is  often  applied,  by  a  figure  of  speech,^ 
to  any  portion  of  the  church,  even  though  it  may  not 
fully  answer  to  the  name. 

3.  Grace  be  to  you  and  peace.  This  form  of  saluta- 
tion, which  occurred  in  the  other  epistles,  has  received 
an  explanation,  to  which  I  still  adhere.  Paul  wishes 
for  the  Galations  a  state  of  friendship  with  God,  and, 
along  with  it,  all  good  things ;  for  the  favour  of  God  is 
the  source  from  which  we  derive  every  kind  of  prosper- 
ity. He  presents  both  petitions  to  Christ  as  well  as  to 
the  Father,  because  without  Christ  neither  grace,  nor 
any  real  prosperity,  can  be  obtained. 

4.  Who  gave  himself  for  our  sins.  He  begins  with 
commending  the  grace  of  Christ,  in  order  to  fecal  and 
fix  the  attention  of  the  Galatians  on  this  Blessed  Per- 
son. For  if  they  had  justly  appreciated  this  benefit  of 
redemption,  they  would  never  have  fallen  into  opposite 
views  of  religion.  He  who  knows  Christ  in  a  proper 
manner  beholds  him  earnestly,  embraces  him  with  tlie 
warmest  affection,  is  absorbed  in  the  contemplation  of 
him,  and  desires  no  other  object.  The  best  remedy  for 
purifying  our  minds  from  any  kind  of  errors  or  super- 
stitions, is  to  keep  in  remembrance  our  relation  to 
Christ,  and  the  benefits  which  he  has  conferred  upon 
us.  These  words,  who  gave  himself  for  our  sins,  were 
intended  to  convey  to  the  Galatians  a  doctrine  of  vast 
importance.  No  other  satisfaction  can  lawfully  be 
brought  into  comparison  with  that  sacrifice  of  himself 
which  Christ  offered  to  the  Father.     In  Christ,  there- 


VER.  4.]  TO  THE  GALATIANS.  7 

fore,  and  in  him  alone,  atonement  for  sin,  and  perfect 
righteousness,  must  be  sought.  The  manner  in  which 
we  are  redeemed  by  him  ought  to  excite  our  highest 
admiration.  What  Paul  ascribes  to  Christ  is,  with  equal 
propriety,  ascribed  in  other  parts  of  Scripture  to  God 
the  Father.  While  the  Father,  by  an  eternal  purpose, 
decreed  this  atonement,  and  gave  this  proof  of  his  love 
to  us,  that  he  "  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,"^  Christ,  on  the  other  hand,  offered 
himself  a  sacrifice  in  order  to  reconcile  us  to  God. 
Hence  it  follows  that  his  death  is  a  satisfaction  for  sins. 

That  he  might  deliver  us.  The  design  of  our  redemp- 
tion was,  that  Christ,  by  his  death,  might  purchase  us 
to  be  his  own  property.  This  takes  place  when  we  are 
separated  from  the  world,  for  so  long  as  we  are  of  the 
world,  we  do  not  belong  to  Christ.  The  world  is  here 
put  for  the  corruption  which  is  in  the  world ;  in  the 
same  manner  as  in  the  first  Epistle  of  John,  where  it  is 
said  that  *'  the  whole  world  lieth  in  wickedness,"  ^  and 
in  his  Gospel,  where  the  Saviour  says,  "  I  pray  not  that 
thou  shouldst  take  them  out  of  the  world,  but  that  thou 
shouldst  keep  them  from  the  evil  f^  for  there' it  signi- 
fies the  present  life.  What  is  intended  here  by  the 
world  ?  Men  separated  from  the  kingdom  of  God  and 
the  grace  of  Christ.  So  long  as  a  man  lives  to  himself, 
he  is  altogether  condemned.  The  world  is,  therefore, 
contrasted  with  regeneration,  as  nature  with  grace,  or  the 
flesh  with  the  spirit.  Those  who  are  born  of  the  world 
have  nothing  but  sin  and  wickedness,  not  by  creation, 
but  by  corruption.  Christ,  therefore,  died  for  our  sins, 
in  order  to  redeem  or  separate  us  from  the  world. 

From  this  evil  world.  By  adding  this  epithet,  he 
shows  that  he  is  speaking  of  the  corruption  or  depravity 
which  proceeds  from  sin,  and  not  of  God's  creatures,  or 
of  the  bodily  life.  And  yet  by  this  single  word,  as  by 
a  thunderbolt,  he  lays  low  all  human  pride.  For  he 
declares  that,  apart  from  that  renewed  nature  which 
is  bestowed  by  the  grace  of  Christ,  there  is  nothing  in 

^  Rom.  viii.  32.         '  1  John,  v.  19.         ^  John  xvii.  15. 


S  ON  THE  EPISTLE  OF  PAUL  []CHAP.  I. 

US  but  unmixed  wickedness.  We  are  of  the  world,  and 
till  Christ  takes  us  out  of  it,  the  world  reigns  in  us,  and 
we  live  to  the  world.  Whatever  delight  men  may  take 
in  their  fancied  excellence,  they  are  worthless  and  de- 
praved, not  indeed  in  their  own  opinion,  but  in  the  judg- 
ment of  our  Lord,  which  is  here  pronounced  by  the 
mouth  of  Paul,  and  which  ought  to  satisfy  our  minds. 

According  to  the  will.  He  points  out  the  original 
fountain  of  grace,  which  is  the  purpose  of  God.  "  For 
God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son."^  But  it  deserves  notice,  that  Paul  is  accustomed 
to  represent  the  decree  of  God  as  setting  aside  all  com- 
pensation or  merit  on  the  part  of  men,  and  so  Will  de- 
notes here  what  is  commonly  called  "  good  pleasure." 
The  meaning  is,  that  Christ  suffered  for  us,  not  because 
we  were  worthy,  or  because  any  thing  done  by  us  moved 
him  to  the  act,  but  because  such  was  the  purpose  of 
God.  Of  God  and  our  Father  is  of  the  same  import  as 
if  he  had  said.  Of  God  who  is  our  Father. 

5.  To  whom  he  glory.  By  this  sudden  exclamation 
of  thanksgiving,  he  intends  to  awaken  powerfully  in  his 
readers  the  contemplation  of  that  invaluable  gift  which 
they  had  received  from  God,  and  in  this  manner  to  pre- 
pare their  minds  more  fully  for  receiving  instruction. 
It  must  at  the  same  time  be  viewed  as  a  general  ex- 
hortation. Every  instance  in  which  the  mercy  of  God 
occurs  to  our  remembrance,  ought  to  be  embraced  by  us 
as  an  occasion  of  ascribing  glory  to  God. 

6.  I  marvel  that  ye  are  so  soon  removed  from 
him  that  called  you  into  the  grace  of  Christ  unto 
another  gospel :  7.  Which  is  not  another ;  but 
there  be  some  that  trouble  you,  and  would  pervert 
the  gospel  of  Christ.  8.  But  though  we,  or  an 
angel  from  heaven,  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached  unto  you, 
let  him  be  accursed.  9.  As  we  said  before,  so  say 
I  now  again,  if  any  man  preach  any  other  gospel 

*  John  iii.  16. 


-VER.  6.]  TO  THE  GALATIANS.  9 

unto  you  than  that  ye  have  received,  let  him  be 
accursed. 

6.  /  marvel.  He  commences  by  administering  a  re- 
buke, though  a  somewhat  milder  one  than  they  deserv- 
ed; but  his  greatest  severity  of  language  is  directed,  as  we 
shall  see,  against  the  false  apostles.  He  charges  them 
with  turning  aside,  not  only  from  his  gospel,  but  from 
Christ.  It  was  impossible  for  them  to  retain  their  attach- 
ment to  Christ,  without  acknowledging  that  he  has  graci- 
ously delivered  us  from  the  bondage  of  the  law.  But  such 
a  belief  cannot  be  reconciled  with  those  notions  respecting 
the  obligation  of  ceremonial  observance  which  the  false 
apostles  inculcated.  They  were  removed  from  Christ ; 
not  that  they  entirely  rejected  Christianity,  but  that 
the  corruption  of  their  doctrines  was  such  as  to  leave 
them  nothing  more  than  a,  false  Christ.^  Thus,  in  our 
own  times,  the  Papists,  choosing  to  have  a  divided  and 
mangled  Christ,  have  none,  and  are  therefore  removed 
from  Christ.  They  are  full  of  superstitions,  which  are 
directly  at  variance  with  the  nature  of  Christ.  Let  it 
be  carefully  observed,  that  we  are  removed  f^om  Christ, 
when  W'C  fall  into  those  views  which  are  inconsistent 
with  his  mediatorial  office ;  for,  "  what  communion  hath 
light  with  darkness  ?"^ 

On  the  same  principle,  he  calls  it  another  gospel,  that 
is,  a  gospel  different  from  the  true  one.  And  yet  the 
false  apostles  professed  that  they  preached  the  gospel 
of  Christ,  but,  mingling  with  it  their  own  schemes,  by 
which  its  principal  efficacy  w^as  destroyed,  they  held  a 
false,  corrupt,  and  spurious  gospel.  By  using  the  pre- 
sent tense,  he  appears  to  say  that  they  were  only  in  the 
act  of  falling, — that  he  was  not  yet  prepared  to  assert 
that  they  had  been  removed, — and  that,  if  this  had 
taken  place,  there  would  have  been  greater  difficulty  in 
returning  to  the  right  path.  But  now,  at  the  critical 
moment,  he  calls  upon  them  not  to  advance  a  single 
step,  but  instantly  to  retreat.  Others  read  it,  "  from 
him  who  called  you  by  the  grace  of  Christ,"  understand- 

^  Mat.  xxiv.  24.  Mark  xiii.  22.  «  2  Cor.  vi.  14. 


10  ON  THE  EPISTLE  OF  PAUL  [CHAP.  I. 

ing  it  to  refer  to  the  Father  ;  but  the  reading  which  we 
have  followed^  is  more  simple.  The  fact  of  their  having 
been  called  by  Christ  through  grace,  tended  to  heighten 
the  criminality  of  their  ingratitude.  To  forsake  the  Son 
of  God  under  any  circumstances,  is  unworthy  and  dis- 
graceful ;  but  to  forsake  him  after  being  invited  to  par- 
take salvation  by  grace,  is  more  eminently  base.  His 
goodness  to  us  renders  our  ingratitude  to  him  more 
dreadfully  heinous. 

So  soon,  AVhen  it  is  considered  how  soon  they  had 
discovered  a  want  of  steadfastness,  their  guilt  is  still 
further  heightened.  A  proper  season,  indeed,  for  depart- 
ing from  Christ  cannot  be  imagined.  But  the  fact, 
that  no  sooner  had  Paul  left  them  than  the  Galatians 
were  led  away  from  the  truth,  inferred  still  deeper  blame. 
As  the  consideration  of  the  grace  by  which  they  had 
been  called  was  adduced  to  aggravate  their  ingratitude, 
so  the  circumstance  of  the  time  when  they  were  remov- 
ed is  now  adduced  to  aggravate  their  levity. 

7.  Which  is  not  another.  Some  interpret  the  words, 
"  which  is  not  another,"  to  mean,  "  though  it  is  not 
another  gospel," — viewing  them  as  a  sort  of  correction 
of  the  Apostle's  language,  to  guard  against  the  supposi- 
tion that  there  were  more  gospels  than  one.  So  far  as 
the  explanation  of  the  words  is  concerned,  I  take  a  more 
simple  view  of  them,  as  containing  a  contemptuous  de- 
claration, that  the  doctrine  of  the  false  apostles  served 
only  to  disturb  men's  minds  and  subvert  the  gospel.^  As 
if  he  had  said,  "  AVhat  do  those  persons  allege  ?  On  what 
grounds  do  they  attack  the  doctrine  which  I  have  de- 
livered ?  They  merely  trouble  you,  and  subvert  the 
gospel.  They  do  nothing  more."  But  it  amounts  to 
the  same  meaning  ;  for  this,  too,  I  acknowledge,  is  a  cor- 
rection of  the  language  he  had  used  about  another  gospel. 

'  Calvin's  reading  is,  *'  I  marvel  that  ye  are  so  soon  removed  from 
Christ,  who  called  you  by  grace." 

'  Instead  of  reading,  "  which  is  not  another  (gospel),"  he  would 
read,  "  which  is  not  another  (thing),  hut  that  there  be  some  that 
trouble  you,  and  would  pervert  the  gospel  of  Christ."  The  Latin 
version  runs  thus  :  quod  non  est  aliud,  nisi  quod  sunt  quidam  qui 
vos  turbant,  ac  volunt  evertere  Evangelium  Christi. 


VER.  8.]  TO  THE  GALATIANS.  ]  1 

He  declares  that  it  is  not  a  gospel,  but  a  mere  disturb- 
ance. All  I  intended  to  say  was,  that,  in  my  opinion, 
the  word  another  means  another  thing.  It  resembles 
strongly  an  expression  in  common  use,  "  this  amounts  to 
nothings  hut  that  you  wish  to  deceive." 

Would  pervert^  that  is,  wish  to  pervert,  the  gospel  of 
Christ.  He  charges  them  with  the  additional  crime  of 
doing  an  injury  to  Christ,  by  endeavouring  to  subvert 
his  gospel.  Subversion  is  an  enormous  crime.  It  is 
worse  than  corruption.  And  with  good  reason  does  he 
fasten  on  them  this  charge.  "When  the  glory  of  justifica- 
tion is  ascribed  to  another,  and  a  snare  is  laid  for  the 
consciences  of  men,  the  Saviour  no  longer  occupies  his 
place,  and  the  doctrine  of  the  gospel  is  utterly  ruined. 
To  know  what  are  the  leading  points  of  the  gospel,  is  a 
matter  of  unceasing  importance.  When  these  are 
attacked,  the  gospel  is  destroyed. — It  is  the  gospel  of 
Christ.  This  may  be  explained  in  two  ways  ;  either 
that  it  has  come  from  Christ  as  its  author,  or  that  it 
purely  exhibits  Christ.  The  apostle's  reason  for  employ- 
ing that  expression  unquestionably  was  to  describe  the 
true  and  genuine  gospel,  which  alone  is  worthy  of  the 
name. 

8.  But  though  we,  ^'c.  As  he  proceeds  in  defending 
the  authority  of  his  doctrine,  his  confidence  swells.  First 
of  all,  he  declares  that  the  doctrine  which  he  had 
preached  is  the  only  gospel,  and  that  the  attempt  to  set 
it  aside  is  highly  criminal.  But  then,  he  was  aware, 
the  false  apostles  might  object :  we  will  not  yield  to  you 
in  our  desire  to  maintain  the  gospel,  or  in  those  feelings 
of  respect  for  it  Avhich  we  are  accustomed  to  cherish. 
Just  as  at  the  present  day,  the  Papists  describe  in  the 
strongest  terms  the  sacredness  with  which  they  regard  the 
gospel,  and  kiss  the  very  name  with  the  deepest  reve- 
rence, and  yet,  whenbroughtto  the  trial,  are  found  to  per- 
secute fiercely  the  pure  and  simple  doctrine  of  the  gos- 
pel. Accordingly  he  does  not  rest  satisfied  with  this 
general  declaration,  but  proceeds  to  define  what  the 
gospel  is,  and  w^hat  it  contains.  He  declares  boldly 
that  his  doctrine  is  the  true  gospel,  and  resists  all  further 
inquiry.     Of  what  avail  was  it  to  pronounce  the  word 


12  ON  THE  EPISTLE  OP  PAUL  [^CHAP.  I. 

Gospel,  and  not  to  know  what  it  meant  ?  With  Papists, 
who  hold  themselves  bound  to  render  impUcitfaith,  that 
might  be  perfectly  sufficient ;  but  with  Christians,  where 
there  is  no  knowledge,  there  is  no  faith.  That  the 
Galatians,  who  were  otherwise  disposed  to  obey  the 
gospel,  might  not  wander  on,  and  "  find  no  rest  for  the 
sole  of  tlieir  foot/'^  Paul  enjoins  them  to  stand  steadfast- 
ly by  his  doctrine.  He  demands  for  his  instructions 
such  unhesitating  belief,  that  he  pronounces  a  curse  on 
all  who  dared  to  contradict  them. 

And  here  it  is  not  a  little  remarkable,  that  he  begins 
with  himself.  Though  we  preach  unto  you.  The  re- 
proach with  which  his  enemies  would  have  loaded 
him,  is  thus  anticipated.  "  You  wish  to  have  every- 
thing which  comes  from  you  received  without  hesitation, 
because  it  is  your  own."  To  show  that  there  is  no 
foundation  for  such  a  statement,  he  instantly  surrenders 
the  right  of  advancing  any  thing  against  his  own  doctrine. 
He  claims  no  superiority,  in  this  respect,  over  other  men, 
but  justly  demands  from  all,  equally  with  himself,  sub-p 
jection  to  the  word  of  God.  But  to  destroy  more  com- 
pletely the  pretensions  of  the  false  apostles,  he  adds, 
though  an  angel  from  heaven  preach  any  other  gospel. 
On  the  supposition  that  they  brought  any  other  gospel, 
he  does  not  satisfy  himself  with  saying  that  they  were 
not  entitled  to  be  heard,  but  declares  that  they  ought 
to  be  held  accursed. 

Some  may  think  that  it  was  absurd  to  engage  in  a 
controversy  with  angels  about  his  doctrine  ;  but  a  just 
view  of  the  whole  matter  will  enable  any  one  to  per- 
ceive, that  this  part  of  the  apostle's  proceedings  was 
proper  and  necessary.  It  is  impossible,  no  doubt,  for 
angels  from  heaven  to  teach  any  thing  else  than  the 
certain  truth  of  God.  But  when  the  credit  due  to  doc- 
trines which  God  had  revealed  concerning  the  salvation 
of  men  was  the  subject  of  controversy,  he  did  not  reckon 
it  enough  to  disclaim  the  judgment  of  men,  without  de- 
clining, at  the  same  time,  the  authority  of  angels.    And 

'  Gen.  viii.  9. 


VER.  9.1  TO  THE  GALATIANS.  13 

thus,  when  he  pronounces  a  curse  on  angels  who  should  I 

teach  any  other  doctrine,  though  his  argument  is  derived  I 

from  an  impossibility,  it  is  not  superfluous.    This  appa-  i 

rent  excess  must  have  contributed  greatly  to  strengthen  ; 

the  belief  of  what  Paul  preached.     His  opponents,  by  \ 

employing  the  lofty  titles  of  men,  attempted  to  press  i 

hard  on  him  and  on  his  doctrine.     He  meets  them  by  i 

the  bold  assertion,  that  even   angels  were  unable  to  i 

shake   his   authority.      This  is   no  disparagement   to  i 

angels.    To  promote  the  glory  of  God  by  every  possible  ' 
means  was  the  design  of  their  creation.     He  who  en- 
deavours, in  a  pious  manner,  to  accomplish  this  object, 

by  an  apparently  disrespectful  mention  of  their  name,  : 

detracts  nothing  from  their  high  rank.     This  language  ! 

not  only  exhibits,  in  an  impressive  manner,  the  majesty  ! 

of  the  word  of  God,  but  yields,  also,  a  powerful  confir-  ; 
mation  to  our  faith,  while,  in  reliance  on  that  word,  we 

feel  ourselves  at  liberty  to  treat  even  angels  with  defi-  ] 

ance  and  scorn.     When  he  says,  "  let  him  be  accursed,"  | 

the  meaning  must  be,  "  let  him  be  held  by  you  as  ac-  | 

cursed."  ^  ; 

9.  As  we  said  before.     Leaving  out,  in  this  instance, 
the  mention  of  himself  and  of  angels,  he  repeats  the  : 
former  assertion,  that  it  is  unlawful  for  any  man  to  I 
teach  any  thing  contrary  to  what  they  had  learned.  i 
Observe  the  expression — ye  have  received  ;  for  he  uni-  | 
formly  insists  that  they  must  not  regard  the  Gospel  as  | 
something  unknown,  existing  in  the  air,  or  in  their  own  j 
imaginations.    He  exhorts  them  to  entertain  a  firm  and 
serious  conviction  that  the  doctrine  which  they  had  re-  ; 
ceived   and   embraced   is   the  true   Gospel  of  Christ.  i 
Nothing  can  be  more  inconsistent  with  the  nature  of  ] 
faith  than  a  feeble,  wavering  assent.    What,  then,  must  i 
be  the  consequence,  if  ignorance  of  the  nature  and  cha- 
racter of  the  Gospel  shall  lead  to  hesitation  ?     Accord-  \ 
ingly,  he  enjoins  them  to  regard  as  devils  those  who  ] 

'  In  expounding  1  Cor.  xii.  3,  we  had  occasion  to  speak  of  the  j 

word   anathema.       Here  it   denotes  cursing,   and  answers  to  the  \ 

Hebrew  word,  Q^H — Author  s  note.  1 


14  ON  THE  EPISTLE  OP  PAUL      QCHAP.  T. 

shall  dare  to  bring  forward  another  Gospel, — ^meaning 
by  another  Gospel^  one  to  which  "  the  commandments 
and  doctrines  of  men"^  had  been  added.  For  the  doc- 
trine of  the  false  apostles  was  not  entirely  contrary,  or 
even  different,  from  that  of  Paul,  but  corrupted  by  false 
additions. 

To  what  poor  subterfuges  do  the  Papists  resort,  in 
order  to  escape  from  the  apostle's  declaration !  First, 
they  tell  us,  that  the  whole  of  Paul's  preaching  is  not 
in  our  possession,  and  that  it  is  impossible  for  us  to 
know  what  it  contained,  unless  the  Galatians  who  heard 
it  shall  be  raised  from  the  dead,  in  order  to  appear  as 
witnesses.  Next,  they  assert,  that  it  is  not  every  kind 
of  addition  which  is  forbidden,  but  that  other  Gospels 
only  are  condemned.  What  Paul's  doctrine  w\as,  so  far 
as  it  concerns  us  to  know,  may  be  learned  with  suffi- 
cient clearness  from  his  writings.  Of  this  Gospel,  it  is 
plain,  the  whole  Papal  system  is  a  dreadful  perversion. 
And  from  the  nature  of  the  case,  we  remark  in  conclu- 
sion, it  is  manifest  that  any  spurious  doctrine  whatever 
is  at  variance  with  Paul's  preaching ;  so  that  these 
cavils  will  avail  them  nothing. 

iO.  Fordo  I  now  persuade  men  or  God?  or 
do  I  seek  to  please  men  ?  for  if  I  yet  pleased  men, 
I  should  not  be  the  servant  of  Christ.  11.  But  1 
certify  you,  brethren,  that  the  gospel  which  was 
preached  of  me  is  not  after  man.  12.  For  I 
neither  received  it  of  man,  neither  was  I  taught  it, 
but  by  the  revelation  of  Jesus  Christ.  12.  For  ye 
have  heard  of  my  conversation  in  time  past  in  the 
Jews'  religion,  how  that  beyond  measure  I  perse- 
cuted the  church  of  God,  and  wasted  it ;  14.  And 
profited  in  the  Jews'  religion  above  many  mine 
equals  in  mine  own  nation,  being  more  exceedingly 
zealous  of  the  traditions  of  my  fathers. 

Having  extolled  so  confidently  his  own  preaching,  he 

»  Col.  ii.  22. 


VER.  10.]  TO  THE  GALATIANS.  15 

now  shows  that  this  was  no  idle  or  empty  boast.  He 
supports  his  assertion  by  two  arguments.  The  first  is, 
that  he  was  not  prompted  by  ambition,  or  flattery,  or 
any  similar  passion,  to  accommodate  himself  to  the  views 
of  men.  The  second  and  far  stronger  argument  is,  that 
he  was  not  the  author  of  the  Gospel,  but  delivered  faith- 
fully what  he  had  received  from  God. 

10.  For  do  I  now  persuade  according  to  men  or  ac- 
cording to  God  f^  The  ambiguity  of  the  Greek  con- 
struction in  this  passage,  has  given  rise  to  a  variety  of 
expositions.  Some  render  it.  Do  I  now  persuade  men 
or  God  ?^  Others  interpret  the  words  God  and  Men 
as  meaning  divine  and  human  concerns.  This  sense 
would  agree  very  well  with  the  context,  if  it  were  not  too 
wide  a  departure  from  the  language.  The  view  which 
I  have  preferred  is  more  natural ;  for  nothing  is  more 
common  with  the  Greeks  than  to  leave  the  preposition, 
according  to,^  to  be  understood.  Paul  is  speaking,  not 
about  the  subject  of  his  preaching,  but  about  the  pur- 
pose of  his  own  mind,  which  could  not  refer  so  properly 
to  men  as  to  God.  The  disposition  of  the  speaker,  it 
must  be  owned,  m.ay  have  some  influence  on  his  doc- 
trine. As  corruption  of  doctrine  springs  from  ambition, 
avarice,  or  any  other  sinful  passion,  so  the  truth  is  main- 
tained in  its  purity  by  an  upright  conscience.  And  so 
he  contends  that  his  doctrine,  which  the  diversity  of 
human  opinions  was  not  permitted  to  modify,  must  be 
sound. 

Or  do  I  seek  to  please  men  ? — This  second  clause  dif- 
fers not  much,  and  yet  it  difl*ers  somewhat  from  the 
former ;  for  a  desire  of  obtaining  favour  is  one  motive 
for  speaking  according  to  men.  When  ambition  prompts 
us  to  regulate  our  discourse  by  the  desire  of  human  ap- 
plause, our  instructions  cannot  be  sincere.  Paul  there- 
fore declares,  that  he  is  in  no  degree  chargeable  with  such 
views  ;  and  the  more  boldly  to  fepel  the  calumnious  in- 

^  Nunc  enim  suadeone  secundum  homines,  an  secundum  Deum  ? 
^  This,  the  reader  will  observe,  agrees  with  our  English  transla- 
tion. 

^  Kara. 


16  ON  THE  EPISTLE  OP  PAUL  [[CHAP.  I. 

sinuation,  he  employs  the  interrogative  form.  Interro- 
gations carry  the  greater  weight,  when  our  opponents 
are  allowed  an  opportunity  of  replying,  if  they  have  any 
thing  to  offer.  In  this  manner,  Paul  expresses  the 
strong  security  which  he  derived  from  the  testimony  of 
a  good  conscience ;  ^  for  he  knew  that  no  reproach  of 
this  kind  could  attach  to  the  manner  in  which  he  had 
discharged  his  office. 

If  I  yet  pleased  men.  This  is  a  remarkable  senti- 
ment. Those  whom  ambition  leads  to  hunt  after  the 
applause  of  men,  cannot  serve  Christ.  He  declares  for 
himself,  that  he  had  freely  renounced  the  estimation  of 
his  fellow-men  ;  and  contrasts  his  present  position  with 
that  which  he  occupied  at  an  early  period  of  life.  He 
had  been  regarded  with  the  highest  esteem,  had  received 
from  every  quarter  loud  applause ;  and,  therefore,  if 
he  had  chosen  to  please  men,  he  would  not  have 
found  it  necessary  to  change  his  condition.  But  we 
may  draw  from  it  the  general  doctrine  which  I  have 
stated,  that  those  who  resolve  to  serve  Christ  faithfully, 
must  have  boldness  to  despise  the  favour  of  men.  The 
word  men  is  here  employed  in  a  limited  sense  ;  for  the 
ministers  of  Christ  ought  not  to  labour  for  the  express 
purpose  of  displeasing  men.  There  are  various  classes 
of  men.  Those  to  whom  Christ  *'  is  precious,"^  are 
men  whom  it  is  our  duty  to  please  in  Christ ;  while  they 
who  choose  that  the  doctrines  of  truth  shall  give  place 
to  their  own  passions,  are  men  to  whom  we  must  give 
no  countenance.  And  godly,  upright  pastors,  will  al- 
ways find  it  necessary  to  contend  with  the  offences  of 
those  who  choose  that,  on  all  points,  their  own  wishes 
shall  be  gratified.  For  the  church  will  always  contain 
liypocrites  and  wicked  men,  by  whom  their  own  lusts 
will  be  preferred  to  the  word  of  God.  And  even  good 
men,  either  through  ignorance,  or  through  weak  preju- 
dice, are  sometimes  tempted  by  the  devil  to  be  displeased 
with  the  faithful  instructions  of  their  pastor.  Our  duty, 
therefore,  is  not  to  take  alarm  at  any  kind  of  offences, 

'  Acts  xxiii.  1  :  2  Cor.  i.  12.  «  1  Pet.  ii   7. 


VER.  11,  12.]  TO  THE  GALATIANS^  17 

provided,  at  the  same  time,  that  we  do  not  excite  in 
weak  minds  a  prejudice  against  Christ  himself.  Many 
interpret  this  passage  in  a  different  manner,  as  implying 
an  admission  to  the  following  effect :  If  I  pleased  men, 
then  I  would  not  he  the  servant  of  Christ.  I  own  it,  but 
who  shall  bring  such  a  charge  against  me  ?  Who  does 
not  see  that  I  do  not  court  the  favour  of  men  ?  But  I 
prefer  the  former  view,  that  Paul  is  relating  how  large 
an  amount  of  the  estimation  of  men  he  had  relinquished, 
in  order  to  devote  himself  to  the  service  of  Christ. 

11.  But  I  certify  you.  This  is  the  most  powerful 
argument,  the  main  hinge  on  which  the  question  turns, 
whether  he  had  received  the  Gospel  from  men,^  or,  on 
tlie  contrary,  by  Divine  revelation.  As  this  might  be 
disputed,  he  offers  a  proof,  drawn  from  a  narrative  of 
facts.  To  give  his  declaration  tlie  greater  weight,  he 
sets  out  with  stating  that  the  matter  is  not  doubtful, 
but  one  which  he  is  prepared  to  prove  ;  and  thus  intro- 
duces himself  in  a  manner  well  adapted  to  a  serious 
subject.  He  affirms  that  it  is  not  after  man^ — that  it 
savours  of  nothing  human, — that  it  was  not  of  human 
contrivance ;  and  in  proof  of  this  he  afterwards  adds, 
that  he  had  not  been  instructed  by  any  earthly  teacher. 

12.  JFor  I  neither  received  it  of  man.  What  then? 
Will  the  authority  of  a  Christian  teacher  be  destroyed 
by  making  it  appear  that  he  has  been  instructed  by  the 
instrumentality  of  man  ?  We  must  take  into  account, 
all  along,  the  weapons  with  which  the  false  apostles  at- 
tacked him,  alleging  that  his  Gospel  was  defective  and 
spurious, — that  he  had  obtained  it  from  an  inferior  and 
incompetent  teacher, — and  that  his  imperfect  education 
led  him  to  make  unguarded  statements.  They  boasted, 
on  the  other  hand,  that  they  had  been  instructed  by  the 
highest  apostles,  with  whose  views  they  were  most  in- 
timately acquainted.  It  was  therefore  necessary  that 
Paul  should  state  his  doctrine  in  opposition  to  the  whole 
world,  and  should  rest  it  on  the  fact,  that  he  had  ac- 
quired it  not  in  the  school  of  any  man,  but  by  revelation 
from  God.  In  no  other  way  could  he  have  set  aside  the 
reproaches  of  the  false  apostles.     The  objection,  that 

B 


18  ON  THE  EPISTLE  OF  PAUL  [cHAP.  I. 

Ananias'  was  his  teacher,  may  be  easily  answered. 
His  divine  instruction,  communicated  to  him  by  imme- 
diate inspiration,  did  not  render  it  improper  that  a  man 
should  be  employed  in  teaching  him,  were  it  only  to 
give  weight  to  his  public  ministry.  We  have  already 
shown  that  his  direct  call  from  God,  and  his  ordination 
by  the  choice  and  solemn  approbation  of  men,  were  per- 
fectly consistent. 

13.  jPo?'  1/e  have  heard  of  my  conversation.  The 
whole  of  this  narrative  forms  part  of  his  argument. 
He  relates  that,  during  his  whole  life,  he  had  enter- 
tained such  an  abhorrence  of  the  Gospel  and  of  the 
Christian  name,  that  beyond  measure  he  jjei'secuted  the 
church  iif  God^  and  wasted  it  ;  from  which  we  infer  that 
his  conversion  was  divine.  His  equals  were  those  of 
his  own  age  ;  for  a  comparison  with  older  persons  would 
have  been  improper.  By  the  traditions  of  mi/ fathers,  he 
means,  not  those  additions  by  which  the  law  of  God 
had  been  corrupted,  but  the  law  of  God  itself,  in  which 
he  had  been  educated  from  his  childhood,  and  which  he 
had  received  through  the  hands  of  his  parents  and  an- 
cestors. Having  been  so  strongly  attached  to  the  cus- 
toms of  his  fathers,  it  would  have  been  no  easy  matter 
to  tear  him  from  them,  had  not  the  Lord  drawn  him 
by  a  miracle. 

15.  But  when  it  pleased  God,  who  separated 
me  from  my  mother's  womb,  and  called  me  by  his 
grace,  16.  To  reveal  his  Son  in  me,  that  I  might 
preach  him  among  the  heathen  ;  immediately  I 
conferred  not  with  flesh  and  blood:  17.  Neither 
went  I  up  to  Jerusalem  to  them  which  were  apos- 
tles before  me;  but  I  went  into  Arabia,  and  re- 
turned again  unto  Damascus.  18.  Then  after 
three  years  I  went  up  to  Jerusalem  to  see  Peter, 
artd  abode  with  him  fifteen  days.  19.  But  other 
of  the  "apostles  saw  I  none,  save  James  the  Lord's 
brother.     20.  .Now,  the  things  which  I  write  unto 

^Acts  ix.  10. 


VER.  15.]  TO  THE  GALATIANS.  19 

you,  behold,  before  God,  I  lie  not.  21.  After- 
wards I  came  into  the  regions  of  Syria  and  Cili- 
cia ;  22.  And  was  unknown  by  face  unto  the 
churches  of  Judea  which  were  in  Christ:  23.  But 
they  had  heard  only,  that  he  which  persecuted  us 
in  times  past  now  preacheth  the  faith  which  once 
he  destroyed.     24.  And  they  glorified  God  in  me. 

15.  But  when  it  pleased  God.  The  second  part  of  the 
narrative  relates  to  his  miraculous  conversion.  He  tells 
us,  first,  that  he  had  been  called  by  the  grace  of  God  to 
preach  Christ  among  the  Gentiles ;  and,  next,  that  as 
soon  as  he  had  been  called,  without  consulting  the  apos- 
tles, he  unhesitatingly  proceeded  to  the  performance  of 
the  work,  which,  he  felt  assured,  had  been  enjoined 
upon  him  by  the  appointment  of  God.  In  the  con- 
struction of  the  words,  Erasmus  differs  from  the  Vul- 
gate. He  connects  them  in  the  following  manner  : 
"  When  it  pleased  God  that  I  should  preach  Christ 
among  the  Gentiles,  who  called  me  for  this  purpose  that 
he  might  reveal  him  by  meT  But  I  prefer  the  old 
translation ;  for  Christ  had  been  revealed  to  Paul  be- 
fore he  received  a  command  to  preach.  Admitting  that 
Erasmus  were  right  in  translating  iv  e/jloI,  hy  me,  still 
the  expression,  that  I  might  preach,  is  added  for  the 
purpose  of  describing  the  kind  of  revelation. 

Paul's  reasoning  does  not,  at  first  sight,  appear  so 
strong ;  for  although,  when  he  had  been  converted  to 
Christianity,  he  instantly,  and  without  consulting  the 
apostles,  entered  into  the  office  of  preaching  the  Gospel, 
it  does  not  thence  follow  that  he  had  been  appointed  to 
that  office  by  the  revelation  of  Christ.  But  the  argu- 
ments which  he  employs  are  various,  and,  when  they 
are  all  collected,  will  be  found  sufficiently  strong  to 
establish  his  conclusion.  He  argues,  first,  that  he, had 
been  called  by  the  grace  of  God  ;  next,  that  his  apostle- 
ship  had  been  acknowledged  by  the  other  apostles  ;  and 
the  other  arguments  follow.  Let  the  reader,  therefore,  re- 
member to  read  the  whole  narrative  together,  and  to  draw 
the  inference,  not  from  single  parts,  but  from  the  whole. 


20  ON  THE  EPISTLE  OF  PAUL  ^CHAP.  I. 

Who  separated  me.  This  separation  was  the  pur- 
pose of  God,  by  which  Paul  was  appointed  to  the 
apostolic  office,  before  he  knew  that  he  was  born.  The 
calling  followed  afterwards  at  its  own  time,  when  the 
Lord  made  known  his  will  concerning  him,  and  com- 
manded him  to  proceed  to  the  work.  God  had,  no 
doubt,  decreed,  before  the  foundation  of  the  world,  what 
he  would  do  with  regard  to  every  one  of  his  people, 
and  had  assigned  to  them,  by  his  secret  counsel,  their 
respective  places.  But  the  sacred  writers  freciuently  in- 
troduce three  steps  :  the  eternal  predestination  of  God, 
the  destination  from  the  womb,  and  the  calling,  which 
is  the  effect  and  accomplishment  of  both. 

The  word  of  the  Lord  which  came  to  Jeremiah, 
though  expressed  a  little  differently  from  this  passage, 
has  entirely  the  same  meaning.  "  Before  I  formed  thee 
in  the  belly,  I  knew  thee  ;  and  before  thou  camest  forth 
out  of  the  womb  I  sanctified  thee,  and  I  ordained  thee  a 
]~)rophet  unto  the  nations."  ^  Before  they  even  existed, 
Jeremiah  had  been  set  apart  to  the  office  of  a  prophet, 
and  Paul  to  that  of  an  apostle  ;  but  he  is  said  to  sepa- 
rate us  from  the  womb,  because  the  design  of  our  being 
sent  into  the  world  is  that  he  may  accomplish,  by 
means  of  us,  his  own  purposes.  The  calling  is  delayed 
till  its  proper  time,  when  God  has  prepared  us  for  the 
office  which  he  commands  us  to  undertake.  Paul's 
words  may  therefore  be  read  thus  :  "  When  it  pleased 
God  to  reveal  his  Son  in  me,  who  called  me,  as  he  had 
before  separated  me."  He  intends  to  assert,  that  his 
calling  depends  on  the  secret  election  of  God  ;  and  that 
he  was  ordained  an  apostle,  not  because  by  his  own  in- 
dustry he  had  fitted  himself,  but  because  God  had 
counted  liim  worthy  to  undertake  that  high  office,  and 
because,  before  he  was  born,  he  had  been  set  apart  by  the 
secret  purpose  of  God. 

Thus,  in  his  usual  manner,  the  calling  of  the  apostle 
is  traced  by  him  to  the  good  pleasure  of  God.  This  de- 
servos  our  careful  attention  ;  for  it  shows  us  that  we  owe 

'  Jer.  i.  5. 


VER. 


16.]  TO  THE  GALATIANS.  21 


it  to  the  goodness  of  God,  not  only  that  we  have  been 
elected  and  adopted  to  everlasting  life,  but  that  he  de- 
signs to  employ  our  worthless  services,  and  to  appoint 
to  us  the  exercise  of  a  lawful  calling.  What  title  had 
Paul,  before  he  was  born,  to  be  invested  with  so  high 
an  honour  ?  In  the  same  manner,  our  call  to  govern  his 
church  has  not  been  obtained  by  "  our  own  arm,"  ^  but 
is  entirely  the  gift  of  God.  The  subtle  distinctions  into 
which  some  commentators  have  entered  in  explaining 
the  word  separated,  are  altogether  foreign  to  the  sub- 
ject. God  is  said  to  separate  us,  not  because  he  be- 
stows any  peouliarity  of  mind  which  distinguishes  us 
from  others,  but  because  he  appoints  us  by  his  own  pur- 
pose. The  apostle  had  most  explicitly  attributed  his 
calling  to  the  free  grace  of  God,  when  he  traced  its  ori- 
gin to  his  separation  from  the  womb.  But  he  repeats 
the  direct  statement,  both  to  take  away  all  grounds  of 
boasting  by  his  commendation  of  Divine  grace,  and  to 
testify  his  own  gratitude  to  God.  On  this  subject  he 
is  wont  freely  to  expatiate,  even  when  he  has  no  con- 
troversy with  the  false  apostles. 

16.  To  reveal  his  Son.  If  we  read  it,  "  to  reveal  by 
me,"  it  will  express  the  design  of  the  apostleship,  which 
is  to  make  Christ  known.  And  how  was  this  to  be 
accomplished  ?  By  preaching  him  among  the  Gentiles, 
which  the  false  apostles  treated  as  a  crime.  But  I  con- 
sider the  Greek  words  ^  to  be  a  Hebrew  idiom  for  to 
me  ;  for  the  Hebrew  preposition  ^  is  frequently  redun- 
dant, as  all  who  know  that  language  are  well  aware. 
The  meaning  will  therefore  be  :  Christ  was  revealed  to 
Paul,  not  that  he  might  alone  enjoy,  and  silently  retain 
in  his  own  bosom  the  knowledge  of  Christ,  but  that  he 
might  preach  among  the  Gentiles  the  Saviour  whom  he 
had  known. — Immediately  I  confei^red  not.  To  confer 
withjlesh  and  hlood,  is  to  consult  with  flesh  and  blood. 
So  far  as  the  meaning  of  these  words  is  concerned,  his 
intention  was  absolutely  to  have  nothing  to  do  with  any 
human  counsels.     The  general  expression,  as  w^ill  pre- 

'  Psalm  xliv.  3.  ^  'Ev  Ifioi.  ^  3, 


22  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  I. 

sently  appear  from  the  context,  includes  all  men,  and 
all  the  prudence  or  wisdom  which  they  may  possess. 
He  even  makes  a  direct  reference  to  the  apostles,  for  the 
express  purpose  of  exhibiting,  in  a  stronger  light,  the 
immediate  calling  of  God.  Relying  on  the  authority  of 
God  alone,  and  asking  nothing  more,  he  proceeded  to 
discharge  the  duty  of  preaching  the  Gospel. 

17'  Neither  went  I  up  to  Jerusalem.  What  he  had 
just  written  is  now  explained,  and  more  fully  stated. 
"  I  resolved  to  ask  advice  from  no  man,  not  even  from 
the  apostles  themselves."  It  is  a  mistake  to  suppose, 
that,  because  the  apostles  are  now  separately  mentioned, 
they  are  not  included  in  the  words,  jiesh  and  blood. 
Nothing  new  or  different  is  here  added,  but  merely  a 
clearer  explanation  of  what  had  been  already  said.  And 
no  disrespect  to  the  apostles  is  implied  in  that  expres- 
sion. For  the  purpose  of  showing  that  he  did  not  owe 
his  commission  to  man,  the  false  boasting  of  wicked 
men  laid  him  under  the  necessity  of  contrasting  the 
authority  of  the  apostles  themselves  with  the  authority 
(rf  God.  AVhen  a  creature  is  brought  into  comparison 
with  God,  however  contemptuous  or  humiliating  may 
be  the  language  employed,  he  has  no  reason  to  complain. 
But  I  went  into  Aimbia.  In  the  Acts  of  the  Apos- 
tles, Luke  has  omitted  these  three  years,  as  there  are 
other  passages  of  the  history  which  he  does  not  touch. 
Yet  from  this  omission  a  ridiculous  attempt  has  been 
made  to  charge  the  narratives  with  inconsistency.  Let 
godly  readers  consider  the  severe  trial  with  which  Paul 
was  called  to  struggle  at  the  very  commencement  of  his 
course.  He  who  but  yesterday  had  been  sent  to  Da- 
mascus with  a  splendid  and  honourable  retinue,  is  now 
compelled  to  wander  as  an  exile  in  a  foreign  land:  but  he 
does  not  lose  his  courage. 

18.  Then  after  three  years^  during  which  he  had  ex- 
ercised the  apostolic  office,  he  ivent  up  to  Jerusalem. 
Thus,  he  did  not,  at  the  outset,  receive  the  calling  of 
men.  But  lest  it  should  be  supposed  that  he  had  se- 
parate interests  from  theirs,  and  was  desirous  to  avoid 
their  society,  he  tells  us  that  he  went  up  for  the  ex- 


VER.  19.]  TO  THE  GALATIANS.  23 

press  purpose  to  see  Peter.  Altliougb  lie  had  not 
waited  for  their  sanction  before  undertaking  the  office, 
yet  it  was  not  against  their  will,  but  with  their  full 
consent  and  approbation,  that  he  held  the  rank  of  an 
apostle.  He  is  desirous  to  show  that  at  no  period  was 
he  at  variance  with  the  apostles,  but  in  full  harmony 
with  all  their  views.  By  mentioning  the  short  time 
that  he  remained  there,  he  shows  that  he  had  come,  not 
w^ith  a  view  to  learn,  but  solely  for  mutual  intercourse. 

19.  Sut  other  oj"  the  apostles  saw  I  none.  This  is 
added  to  make  it  evident  that  he  had  but  one  object  in 
his  journey,  and  attended  to  nothing  else.  Save  James. 
Who  this  James  was  deserves  inquiry.  Almost  all  the 
ancients  are  agreed  that  he  was  one  of  the  disciples, 
whose  surname  was  Just,  and  that  he  presided  over  the 
church  at  Jerusalem.  Others  think  that  he  was  the 
son  of  Joseph  by  another  wife,  and  others  (which  is 
more  probable)  that  he  was  the  cousin  of  Christ  by  the 
mother's  side :  but  as  he  is  here  mentioned  among  the 
apostles,  I  do  not  hold  that  opinion.  Nor  is  there  any 
force  in  the  observation  of  Jerome,  that  the  word  apostle 
is  sometimes  applied  to  others  besides  the  twelve  ;  for 
the  subject  under  consideration  is  the  highest  rank  of 
apostleship,  and  we  shall  presently  see  that  he  w\as  con- 
sidered one  of  the  chief  pillars.^  It  appears  to  me, 
therefore,  far  more  probable,  that  tho  person  of  whom 
he  is  speaking  is  the  son  of  Alphaeus.  The  rest  of  the 
apostles,  there  is  reason  to  believe,  were  scattered 
through  various  countries,  for  they  did  not  idly  remain 
in  one  place.  Luke  relates  that  Paul  was  brought  by 
Barnabas  to  the  apostles.^  This  must  be  understood 
to  relate,  not  to  the  twelve,  but  to  these  two,  who  alone 
were  then  residing  at  Jerusalem. 

20.  Now  the  things  zvhich  I  ivrite  unto  you.  This  af- 
firmation extends  to  the  whole  narrative.  The  vast 
earnestness  of  Paul  on  this  subject  is  evinced  by  his  re- 
sorting to  an  oath,  which  cannot  lawfully  be  employed 
but  on  great  and  weighty  occasions.  Nor  is  it  wonder- 
ful that  he  insists  with  so  much  earnestness  on  this 

^  Gal.  ii.  7.  ^  Acts  ix.  27. 


24  ON  THE  EPISTLE  OP  PAUL  [CUAP.  I. 

point,  for  we  have  already  seen  to  wliat  expedients  the 
impostors  had  recourse  in  order  to  take  from  him  the 
name  and  credit  of  an  apostle.  Now  the  modes  of 
swearing  used  by  good  men,  must  be  viewed  simply  as 
an  appeal  to  the  judgment-seat  of  God  for  the  integrity 
and  trutli  of  our  words  and  actions,  and  ouglit  to  be 
guided  by  religion,  and  the  fear  of  God. 

22.  A7id  was  unknown  by  face.  This  appears  to  be 
added  for  the  sake  of  showing  more  strongly  the  wick- 
edness and  malignity  of  his  slanderers.  If  the  churches 
of  Judea  who  had  onbj  heard  respecting  him,  were  led 
to  give  glory  to  God  for  the  astonishing  change  which 
he  had  wrought  in  Paul,  how  disgraceful  was  it  that 
those  wlio  had  beheld  the  fruits  of  his  amazing  la- 
bours should  not  have  acted  a  similar  part !  If  the 
mere  report  was  enough  for  the  former,  why  did  not 
tlie  facts  before  their  eyes  satisfy  the  latter  ?  Which 
once  he  destroyed^  (v.  23.)  This  does  not  mean  that 
faitli  may  actually  be  destroyed,  but  that  he  lessened 
its  influence  on  the  minds  of  weak  men.  Besides,  it  is 
the  v/iil,  rather  than  tlie  deed,  tliat  is  here  expressed. 

24.  And  they  glorified  God  in  me.  His  ministry 
was  so  highly  approved  by  all  the  churches  of  Judea, 
that  they  broke  out  into  admiration  and  praise  of  the 
wonderful  power  of  God.  The  mention  of  this  remark- 
able fact  indirectly  reproves  the  malice  of  those  whoso 
venom  and  slanders  could  have  no  other  effect  than  to 
hide  tlie  glory  of  God,  which,  the  apostles  admitted  and 
openly  acknowledged,  shone  brightly  in  the  apostleship 
of  Paul.  This  reminds  us  of  the  light  in  which  the 
saints  of  the  Lord  ought  to  be  regarded.  Our  depraved 
liearts  are  prone  to  treat  them  either  with  ingratitude 
or  with  superstitious  reverence.  AVhen  we  see  men 
adorned  with  divine  gifts,  we  worship  them  as  gods,  un- 
mindful of  Ilim  from  whom  those  gifts  were  received. 
Tlicse  words  instruct  us  to  lift  our  eyes  to  the  Great 
^Vuthor,  and  to  ascribe  to  him  what  is  his  own,  while 
they  at  the  same  time  inform  us  that  an  occasion  of  of- 
fering praise  to  God  was  furnished  by  the  change  pro- 
duced on  Paul,  from  being  an  enemy  to  becoming  a 
minister  of  Christ. 


VER.   1.]  TO  THE  GALATIANS.  25 


CHAPTER  II. 

1 .  Then  fourteen  years  after,  I  went  up  again 
to  Jerusalem  with  Barnabas,  and  took  Titus  with 
me  also.  2.  And  I  went  up  by  revelation,  and 
communicated  unto  them  that  gospel  which  I 
preach  among  the  Gentiles,  but  privately  to  them 
which  were  of  reputation,  lest  by  any  means  I 
should  run,  or  had  run,  in  vain.  3.  But  neither 
Titus  who  was  with  me,  being  a  Greek,  was  com- 
pelled to  be  circumcised  ;  4.  And  that  because  of 
false  brethren  unawares  brought  in,  who  came  in 
privily  to  spy  out  our  liberty  which  we  have  in 
Christ  Jesus^  that  they  might  bring  us  into  bond- 
age ;  5.  To  whom  we  gave  place  by  subjection, 
no,  not  for  an  hour,  that  the  truth  of  the  gospel 
might  continue  with  you. 

].  Fourteen  years  after.  This  cannot  with  certain- 
ty be  affirmed  to  be  the  same  journey  mentioned  by 
Luke^  in  tlie  Ifith  chapter  of  the  Acts  of  the  Apostles. 
The  connection  of  the  history  leads  us  rather  to  an  op- 
posite conclusion.  We  find  "that  Paul  performed  four 
journies  to  Jerusalem.  Of  the  first  we  have  already 
spoken.  The  second  took  place  when,  in  company  with 
Barnabas,  he  brought  the  charitable  contributions  of 
the  Greek  and  Asiatic  churches,  recorded  towards  the 
close  of  the  12th  chapter.^  My  belief  that  this  se- 
cond journey  is  referred  to  in  the  present  passage  rests 
on  various  grounds.  On  any  other  supposition,  the 
statements  of  Paul  and  Luke  cannot  be  reconciled. 
Another  consideration  is,  that  the  rebuke  was  adminis- 
tered to  Peter  at  Antioch  while  Paul  was  residing  there. 
Now,  this  happened  before  he  was  sent  to  Jerusalem  by 

^  Acts  XV.  2.  ^  Acts  xii.  25. 


26  ON  THE  EPISTLE  OF  PAUL  [cHAP.  II. 

the  churches  to  settle  the  dispute  which  had  arisen 
about  ceremonial  observances.  It  is  not  reasonable  to 
suppose  that  Peter  would  have  used  such  dissimulation, 
if  that  controversy  had  been  settled  and  the  decree  of 
the  Apostles  published.  But  Paul  writes  that  became 
to  Jerusalem,  and  afterwards  adds  that  he  had  rebuked 
Peter  for  an  act  of  dissimulation,  an  act  which  Peter 
certainly  would  not  have  committed  except  in  matters 
that  were  doubtful. 

Besides,  he  would  scarcely  have  alluded,  at  anytime, 
to  that  journey,  undertaken  with  the  consent  of  all  the 
believers,  without  mentioning  the  occasion  of  it,  and 
the  memorable  decision  which  w^as  passed.  It  is  not 
even  certain  at  what  time  the  Epistle  was  written,  only 
that  the  Greek  copies  date  it  from  Rome,  and  the  Latin 
from  Ephesus.  I  think  that  it  was  written,  not  only 
before  Paul  had  seen  Rome,  but  before  that  consulta- 
tion had  been  held,  and  the  decision  of  the  Apostles 
given  about  ceremonial  observances.  While  his  oppo- 
nents were  falsely  pleading  the  name  of  the  apostles,  and 
earnestly  striving  to  ruin  Paul,  what  carelessness  would 
it  have  argued  in  him  to  pass  by  the  decree  universally 
circulated  among  them,  which  struck  at  those  very  per- 
sons !  One  word  would  have  shut  their  mouth.  "  You 
bring  against  me  the  authority  of  the  apostles,  but  who 
does  not  know  their  decision  ?  and  therefore  I  hold  you 
convicted  of  unblushing  falsehood.  In  their  name,  you 
oblige  the  Gentiles  to  keep  the  law,  but  I  appeal  to 
their  own  writing,  which  sets  the  consciences  of  men  at 
liberty."  We  may  likewise  observe,  that  in  the  com- 
mencement of  the  Epistle,  he  reproved  the  Galatians 
for  "  being  so  soon  removed"  from  the  gospel  which  had 
been  delivered  to  them.  But  we  may  readily  conclude 
that,  after  they  had  been  brought  to  believe  the  gospel, 
some  time  must  have  elapsed  before  that  dispute  about 
the  ceremonial  law  arose.  I  consider,  therefore,  that 
the  fourteen  years  are  to  be  reckoned,  not  from  one 
journey  to  another,  but  from  Paul's  conversion.  The 
space  of  time  between  the  two  joumies  was  eleven 
years. 


VER.  2.]  TO  THE  GALATIANS.  27 

2.  And  I  went  up  by  revelation.  He  now  proceeds  to 
prove  his  apostle'ship  and  his  doctrine,  not  only  by  mi- 
racles, but  by  a  Divine  revelation.  The  journey,  which 
had  for  its  object  the  confirmation  of  his  doctrine,  hav- 
ing been  performed  under  immediate  Divine  guidance, 
the  doctrine  was  confirmed,  not  by  the  concurrence  of 
men  only,  but  by  the  authority  of  God.  This  ought  to 
have  been  more  than  enough  to  overcome  the  obstinacy 
of  those  who  tormented  Paul  by  holding  up  the  names 
of  the  apostles.  For  although,  up  to  this  time,  there 
had  been  some  room  for  debate,  the  communication  of 
the  mind  of  God  put  an  end  to  all  discussion. — /  covfi- 
municated  unto  them.  The  word  communicated  claims 
our  first  attention  ;  for  the  apostles  do  not  prescribe  to 
him  what  he  ought  to  teach,  but,  after  listening  to  his 
own  account  of  his  doctrine,  express  their  concurrence 
and  approbation. .  But,  as  his  opponents  might  allege 
that,  by  cunning  dissimulation  on  many  points,  he  had 
gained  the  favour  of  the  apostles,  he  expressly  states, 
that  he  "  communicated  to  them  that  doctrine  which  he 
preached  among  the  Gentiles ;"  which  removes  all  sus- 
picion of  hypocrisy  or  imposture.  We  shall  see  what 
followed  ;  for  the  apostles  did  not  take  it  amiss  that  he 
had  not  waited  to  obtain  their  sanction.  On  the  con- 
trary, without  dispute  or  expostulation,  they  approved 
of  his  labours  ;  and  did  so  by  the  direction  of  the  same 
Spirit,  imder  whose  guidance  Paul  had  performed  his 
journey  to  Jerusalem.  He  was  not  therefore  made,  but 
acknowledged  by  them  to  be  an  apostle.  But  this  point 
will  be  treated  more  fully  afterwards. 

Lest  hy  any  means.  AVhat  then  ?  Does  the  word  of 
God  fall,  when  it  is  unsupported  by  the  testimony  of 
men  ?  Though  the  whole  world  were  unbelieving,  the 
word  of  God  remains  firm  and  unshaken:  and  they  who 
preach  the  gospel  by  the  command  of  God  are  not  idly 
employed,  even  when  no  fruit  is  produced  by  their 
labours.  This  is  not  Paul's  meaning ;  but  as  the  con- 
sciences of  men,  so  long  as  they  doubt  and  hesitate,  derive 
no  benefit  from  the  ministry  of  the  word,  so  a  preacher 
is  said,  so  far  as  men  is  concerned,  to  run  in  vaiii,  when 


28  ON  THE  EPISTLE  OF  PAUL  [CUAP.  II. 

his  labours  are  ineifectual,  and  unaccompanied  by 
proper  edification.  It  was,  therefore,  a  formidable  wea- 
pon for  shaking  weak  consciences,  when  the  doctrine 
which  Paul  preached  w^as  falsely  declared  by  impostors 
to  be  at  variance  with  the  doctrine  of  the  apostles.* 
Multitudes  in  this  manner  fell  away.  The  certainty 
of  faith,  indeed,  does  not  depend  on  the  agreement  of 
human  opinions.  It  is  our  duty  to  rest  in  the  naked 
truth  of  God,  so  that  neither  men,  nor  all  the  angels 
together,  could  shake  our  faith.  But  ignorant  persons 
V,  ho  have  imperfectly  understood,  and  never  have  cordi- 
ally embraced,  sound  doctrine,  feel  the  temptation  to  be 
almost  irresistible  when  teachers  of  acknowledged  emi- 
nence are  found  to  entertain  opposite  views.  Nay,  strong 
believers  are  sometimes  powerfully  affected  by  this 
stratagem  of  Satan,  when  he  holds  out  to  their  view  the 
"  strife  and  divisions"  ^  of  those  who  ought  to  have 
been  "  perfectly  joined  together  in  the  same  mind  and 
in  the  same  judgment."^  It  is  hard  to  tell  how  many 
were  driven  from  the  gospel,  how  many  had  their  faith 
shaken  by  the  mournful  controversy  about  the  bodily 
presence  of  Christ  in  the  Lord's  supper,  because,  on  a 
question  of  the  highest  moment,  very  distinguished  men 
were  observed  to  take  opposite  sides.  A  pov/erful  con- 
firmation of  faith,  on  the  other  hand,  is  yielded,  when 
all  the  teachers  "  speak  the  same  thing,  and  there  are 
no  divisions  among  them."  Since,  therefore,  Satan  was 
labouring  so  insidiously  to  hinder  the  progress  of  the 
gospel,  Paul  resolved  to  meet  him.  When  he  had  suc- 
ceeded in  demonstratingthatheheld  the  same  views  wit^ 
all  the  apostles,  every  hindrance  was  removed.  Weak 
disciples  were  no  longer  perplexed  by  the  inquiry,  whom 
they  ought  to  follow.  His  meaning  may  be  thus  sum- 
med up.  "  That  my  former  labours  might  not  be  thrown 
away  and  rendered  useless,  I  have  set  at  rest  the  ques- 
tion which  disturbed  many  minds,  whether  I  or  Peter 
deserved  your  confidence ;  for  in  everything  that  I  had 
taught  we  were  perfectly  at  one."      If  many  teachers 

1    1  Cor.  iii.  3.  ^  ]  q^^^  j^  jq^ 


I'ER.  3.]  TO  THE  GALATIANS.  29 

in  our  own  day  were  as  heartily  desirous  as  Paul  was  to 
edify  the  church,  they  would  take  more  pains  to  be 
agreed  among  themselves. 

3.  But  neither  Titus.  This  is  an  additional  argument 
to  prove  that  the  Apostles  held  the  same  views  with 
himself,  for  he  had  brought  to  them  an  uncircumcised 
man,  whom  they  did  not  hesitate  to  acknowledge  as  a 
brother.  The  reason  is  assigned  why  he  was  not  cir- 
cumcised ;  for  circumcision,  being  a  matter  of  indiffer- 
ence, might  be  neglected  or  practised  as  edification  re- 
quired. Our  invariable  rule  of  action  is,  that,  if  "  all 
things  are  lawful  for  us,"^  we  ought  to  inquire  w^hat  is 
expedient.  He  circumcises  Timothy,  in  order  to  take 
away  a  ground  of  offence  from  weak  minds,  for  he  was 
at  tho.t  time  dealing  with  weak  minds,  which  it  was  his 
duty  to  treat  with  tenderness.  And  he  would  gladly 
have  done  the  same  thing  with  Titus,  for  he  was  un- 
wearied in  his  endeavours  to  "support  the  weak  ;"^  but 
the  case  was  different.  For  some  false  brethren  were 
watching  for  an  opportunity  of  slandering  his  doctrine, 
and  Vr-ould  immediately  have  spread  the  report :  "  See 
how  the  valiant  champion  of  liberty,  when  he  comes 
into  the  presence  of  the  apostles,  lays  aside  the  bold 
and  fierce  aspect  which  he  is  wont  to  assume  among  the 
ignorant."  Now,  as  it  is  our  duty  to  "  bear  the  infirmi- 
ties of  the  weak,"^  so  concealed  foes,  who  purposely 
watch  for  our  liberty,  must  be  vigorously  resisted.  In 
matters  of  indifference  charity  will  be  our  best  guide, 
provided  that  faith  shall  always  receive  our  first  regard, 
and  in  no  one  instance  shall  be  sacrificed, 

4.  And  that  because  of  false  hrethi^en.  This  may 
mean  either  that  false  brethren  made  it  the  subject  of 
v.icked  accusation,  and  endeavoured  to  compel  him  ;  or 
that  Paul  purposely  did  not  circumcise  him,  because  he 
saw  that  it  would  immediately  becom.e  an  occasion  of 
slander.  They  had  insinuated  themselves  into  Paul's 
company  with  the  hope  of  gaining  one  of  two  objects. 
Either  he  would  treat  v>ith  open  scorn  the  ceremonial 

'   i  Cor.  X.  23.         '-  Acts  \\.  35.         «  Rom.  xv.  1. 


30  ON  THE  EPISTLE  OP  PAUL       [cHAP.  II. 

law,  and  then  they  would  rouse  the  indignation  of  the 
Jews  against  him  ;  or  he  would  refrain  entirely  from  the 
exercise  of  his  liberty,  and  in  that  case  they  would  exult 
over  him  among  the  Gentiles  as  one  who,  overwhelmed 
with  shame,  had  retracted  his  doctrine.  I  prefer  the 
second  interpretation,  that  Paul,  having  discovered  the 
snares  laid  for  him,  determined  not  to  circumcise  Titus. 
When  he  says  that  he  was  not  "  compelled,"  the  reader 
is  led  to  understand  that  circumcision  is  not  condemn- 
ed as  a  bad  thing  in  itself,  but  that  the  obligation  to 
observe  it  was  the  subject  of  dispute.  He  would  have 
been  prepared  to  circumcise  Titus  if  higher  matters  had 
not  been  involved.  Their  intention  was  to  lay  down 
a  law ;  and  to  such  compulsion  he  would  not  yield. 

5.  To  whom  we  gave  place  hy  subjection^  no,  not  Jar  an 
hour.  This  steadiness  was  the  seal  of  Paul's  doctrine. 
For  when  false  brethren,  who  wished  nothing  more  than 
a  ground  of  accusation  against  him,  exerted  themselves 
to  the  utmost,  and  he  stood  firm,  there  could  no  longer 
be  any  room  for  doubt.  It  cannot  now  be  insinuated 
that  he  deceived  the  Apostles.  He  asserts  that  he  did 
not  for  a  moment  give  place  to  them  by  subjection,  that 
is,  by  such  a  mode  of  yielding  as  would  have  implied 
that  his  liberty  had  been  crushed.  In  every  other  re- 
spect, he  was  prepared,  to  the  very  close  of  his  life,  to 
exercise  mildness  and  forbearance  toward  all  men. 

That  the  truth  of  the  gospel.  There  was  no  danger 
that  Paul  would  be  deprived  of  his  liberty  even  by 
yielding  to  them,  but  the  example  would  have  done 
harm  to  others,  and  therefore  he  prudently  inquired  what 
was  expedient.  This  shows  us  how  far  offences  must 
be  avoided,  and  points  us  to  edification  as  the  object 
which  ought  to  be  kept  in  view  in  all  matters  of  in- 
difference. The  amount  is  this  :  AVe  arc  the  servants 
of  the  brethren,  but  still  keeping  in  view  that  we  all 
serve  the  Lord,  and  that  the  liberty  of  our  conscience 
shall  remain  unimpaired.  When  false  brethren  wished 
to  bring  the  saints  into  bondage,  the  attempt  was  not  to 
be  endured.  The  truth  of  the  gospel  denotes  its  genuine 
f)urity,  or,  which  mcan;3  the  same  thing,  its  pure  and 


VER.  6.]  TO  THE  GALATIANS.  3l 

entire  doctrine.  For  the  false  apostles  did  not  entirely 
set  aside  the  gospel,  but  mixed  up  with  it  their  own 
notions,  so  as  to  give  it  a  false  and  disguised  aspect, 
which  it  always  has  when  we  make  the  smallest  de- 
parture "  from  the  simplicity  that  is  in  Christ."^ 

With  what  effrontery  then  will  the  Papists  boast  that 
they  possess  the  gospel,  which  is  not  only  corrupted  by 
many  inventions,  but  more  than  adulterated  by  many 
false  doctrines  ?  Let  us  remember  that  it  is  not  enough 
to  retain  the  name  of  the  gospel,  and  some  kind  of 
summary  of  its  doctrines,  if  its  solid  purity  do  not  re- 
main untouched.  AVhere  are  the  men  who,  by  pretend- 
ed moderation,  endeavour  to  bring  about  a  reconciliation 
between  us  and  the  Papists  ?  as  if  the  doctrine  of  reli- 
gion, like  a  matter  affecting  money  or  property,  could  be 
compromised.  With  what  abhorrence  would  such  a 
transaction  have  been  regarded  by  Paul,  who  affirms 
that  it  is  not  the  true  gospel,  if  it  is  not  pure  ! 

6.  But  of  those  who  seemed  to  be  somewhat, 
whatsoever  they  were,  it  maketh  no  matter  to  me ; 
God  accepteth  no  man's  person  -?  for  they  who 
seemed  to  be  somewhat  in  conference  added  nothing 
to  me.  7.  But  contrariwise,  when  they  saw  that 
the  gospel  of  the  uncircumcision  was  committed  to 
me,  as  the  gospel  of  the  circumcision  was  unto 
Peter :  8.  (For  he  that  wrought  effectually  in 
Peter  to  the  apostleship  of  the  circumcision,  the 
same  was  mighty  in  me  toward  the  Gentiles  :)  9. 
And  when  James,  Cephas,  and  John,  who  seemed 
to  be  pillars,  perceived  the  grace  that  was  given 
unto  me,  they  gave  to  me  and  Barnabas  the  right 
hand  of  fellowship,  that  we  should  go  unto  the 
heathen,  and  they  unto  the  circumcision.  10. 
Only  they  would  that  we  should  remember  th(e 
poor  5  the  same  which  I  also  was  forward  to  do.Jtn^ 

.  ....i;:..i::Oa  v:.:.  ^i-i'..     ...•  ^/?nd  fvi 
2  Cor.  xi.  3.  .  ^v^V^iV  M>5'0  ^t'T    ^i^oiubii^. 

Deut.  X.  17,    2Chron.  XIX.  7,    Jobxxxiv.  19,    Wisdom  v^,^ 

Ecclus.  XXXV.  12,  Acts  x.  34,  Rom. 

1  Pet.  i.  17. 


Job  xxxiv.  19,    Wisdom  vi»  7, 

ii.¥i;  Eph.  vi.  9,  Cbi.  wAb^ 


32  ON  THE  EPISTLE  OF  PAUL  [CHAP.  II. 

6.  Of  those  who  seemed  to  he  someivhat.  Paul  is  not 
yet  satisfied,  without  maldng  the  Galatians  understand 
that  he  had  learned  nothing  from  Peter  and  the  apos- 
tles. Hence  Porphyry  and  Julian  accuse  the  holy  man 
of  pride,  because  he  claims  so  much  for  himself  that  he 
cannot  endure  to  learn  any  thing  from  others  ;  because 
he  boasts  of  having  become  a  teacher  without  any  in- 
struction or  assistance  ;  and  because  he  labours  so  hard 
not  to  appear  in  an  inferior  character.  But  any  one 
who  will  consider  how  necessary  that  boasting  was,  will 
acknowledge  that  it  was  holy  boasting,  and  worthy  of 
the  highest  praise.  For,  if  he  had  yielded  this  point  to 
his  opponents,  that  he  had  profited  under  the  apostles, 
he  would  have  furnished  them  with  two  charges  against 
him.  They  would  immediately  have  said,  "  And  so 
you  made  some  progress ;  you  corrected  your  past  er- 
rors, and  did  not  repeat  your  former  rashness."  In  this 
way,  the  whole  doctrine  which  he  had  hitherto  taught 
would  have  fallen  under  suspicion,  and  he  would  ever 
afterwards  have  possessed  less  authority,  because  he 
would  have  been  reckoned  but  an  ordinary  disciple. 
Thus  we  find  that  it  was  not  on  his  own  account,  but 
by  the  necessity  under  which  he  lay  to  establish  the 
doctaine,  that  he  was  led  to  this  holy  boasting.  The 
controversy  has  no  reference  to  individuals,  and  there- 
fore cannot  be  a  struggle  of  ambition  ;  but  Paul's  deter- 
mination was  that  no  man,  however  eminent,  should 
throw  into  the  shade  his  apostleship,  on  which  the 
authority  of  his  doctrine  depended.  If  this  be  not 
enough  to  silence  those  dogs,  their  barking  is  sufiiciently 
answered.  [  : 

Whatsoever  thei)  were.  These  words  must  be  read  as- 
a  separate  clause  ;  for  the  parenthesis  was  intended  to 
assure  his  opponents  that  he  did  not  concern  himself 
with  the  opinions  of  men.  This  passage  has  been  va- 
riously interpreted.  Ambrose  thinks  that  it  is  a  pass- 
ing reference  to  the  folly  of  attempting  to  lower  Paul 
by  holding  up  the  apostles  ;  and  represents  him  as  say- 
ing, "  As  if  I  were  not  equally  at  liberty  to  object  that 
they  were  poor,  illiterate  men,  while  I,  from  my  early 


VER.  6.2  TO  THE  GALATIANS.  33 

years,  enjoyed  a  liberal  education  under  the  care  of 
Gamaliel.  But  I  pass  over  all  this,  because  I  know 
that  there  is  no  respect  of  persons  with  God."  Chry- 
sostom  and  Jerome  take  a  harsher  view  of  the  words, 
as  an  indirect  threatening  of  the  most  distinguished 
apostles.  "  Whatsoever  they  may  be,  if  they  swerve 
from  duty,  they  shall  not  escape  the  judgment  of  God  ; 
neither  the  dignity  of  their  office,  nor  the  estimation  of 
men,  shall  protect  them."  But  another  interpretation 
appears  to  me  more  simple,  and  more  agreeable  to  Paul's 
design.  He  admits  that  they  were  first  in  the  order  of 
time,  but  contends  that  this  did  not  prevent  him  from 
being  their  equal  in  rank.  He  does  not  say  that  it  is 
of  no  consequence  to  him  what  they  are  at  present ;  but 
he  is  speaking  of  a  period  now  past,  when  they  were 
already  apostles,  and  when  he  was  opposed  to  the  faith  of 
Christ.  In  short,  he  does  not  choose  that  what  is  past 
shall  decide  the  matter  ;  and  refuses  to  admit  the  pro- 
verb, that  he  w^ho  comes  first  has  the  best  right. 

No  man's  person.  Besides  the  interpretations  which 
I  have  mentioned,  a  third  is  not  unworthy  of  notice, — 
that  in  the  government  of  the  world  distinctions  of  rank 
are  admitted,  but  in  the  spiritual  kingdom  of  Christ 
they  can  have  no  place.  There  is  plausibility  in  the 
statement,  but  there  is  no  reference  to  worldly  govern- 
ment, where  it  is  said,  "  Ye  shall  not  respect  persons 
in  judgment."  ^  But  I  do  not  enter  into  that  argument, 
for  it  does  not  affect  this  passage.  Paul  simply  means, 
that  the  honourable  rank  which  the  apostles  had  attained 
did  not  prevent  him  from  being  called  by  God,  and 
raised,  all  at  once,  from  the  lowest  condition  to  be  their 
equal.  The  difference  between  them,  though  great,  is 
of  no  value  in  the  sight  of  God,  w^ho  does  not  accept 
persons,  and  whose  calling  is  not  influenced  by  human 
prejudice.  But  this  view  may  likewise  appear  liable 
to  objection ;  for  granting  it  to  be  true,  and  a  truth 
which  must  hQ  carefully  maintained,  that  in  our  inter- 
course with  God  there  is  no  respect  of  persons,  how  does 

»  Deut.  i.  17. 
c 


34  ON  THE  EPISTLE  OF  PAUL  QCHAP.  II. 

this  apply  to  Peter  and  his  fellow- apostles,  who  were 
venerable,  not  merely  for  their  rank,  but  for  true  holi- 
ness and  spiritual  gifts? — The  word  person  is  con- 
trasted with  the  fear  of  God  and  a  good  conscience ;  * 
and  this  is  its  ordinary  acceptation  in  Scripture.  But 
piety,  zeal,  holiness,  and  other  similar  graces,  were  the 
principal  grounds  of  the  esteem  and  respect  in  which  the 
apostles  were  held  ;  while  Paul  speaks  contemptuously 
of  them,  as  if  they  had  possessed  nothing  but  the  out- 
ward forms. 

I  reply :  Paul  is  not  discussing  the  real  worth  of 
the  apostles,  but  the  idle  boasting  of  his  adversaries. 
In  order  to  support  their  own  unfounded  pretensions, 
they  talked  in  lofty  terms  of  Peter,  and  James,  and  John, 
and  took  advantage  of  the  veneration  with  which  they 
were  regarded  by  the  church  for  accomplishing  their 
earnest  desire  of  degrading  Paul.  His  object  is  not 
to  inquire  what  the  apostles  are,  or  what  opinion  must 
be  formed  respecting  them  when  controversy  is  laid 
aside,  but  to  tear  off  the  disguises  which  the  false 
apostles  wore.  As  in  a  subsequent  part  of  the  Epistle 
he  treats  of  circumcision,  not  in  its  real  character,  but 
in  the  false  and  impious  notion  attached  to  it  by  those 
impostors,  so  he  now  declares  that  the  apostles  were  in 
the  sight  of  God  disguises,  by  which  those  persons  at- 
tempted to  shine  in  the  world  ;  and  this  is  evident  from 
the  words.  AVhy  did  they  prefer  them  to  Paul  ?  because 
they  were  his  predecessors  in  office.  This  was  a  mere 
disguise.  In  any  other  point  of  view,  they  would  have 
been  highly  esteemed,  and  the  gifts  of  God  manifested 
in  them  would  have  been  warmly  admired  by  one  so 
singularly  modest  as  the  apostle  Paul,  who  elsewhere 
acknowledges  that  he  was  "  the  least  of  the  apostles," 
and  unworthy  to  occupy  so  exalted  a  station.  "  I  am 
the  least  of  the  apostles,  and  not  meet  to  be  called  an 
apostle,  because  I  persecuted  the  church  of  God." ^ 

They  added  nothing  to  me.  It  might  also  be  render- 
ed, "  they  communicated  nothing  with  me ;"  for  it  is 

'  Acts  X.  34,  35  ;   1  Pet.  i.  17.         'J  Cor.  xv.  y. 


VER.  7'3  TO  THE  GALATIANS.  35 

the  same  word  wliich  he  formerly  used.^  But  the  mean- 
iDg  is  the  same.  When  the  apostles  had  heard  Paul's 
gospel,  they  did  not  on  the  other  side  bring  forward 
their  own,  (as  is  commonly  done  when  something  better 
and  more  perfect  is  desired),  but  were  satisfied  with  his 
explanation,  and  simply  and  unhesitatingly  embraced  his 
doctrine,  so  that  not  even  on  the  most  doubtful  point 
did  a  single  word  of  debate  pass  between  them.  Nor 
are  we  to  suppose  that  Paul,  presuming  on  his  superio- 
rity, took  the  lead  in  the  discussion,  and  dictated  to  his 
brethren.  On  the  contrary,  his  faith,  about  which  un- 
favourable rumours  had  been  spread,  was  fully  explain- 
ed by  him,  and  sanctioned  by  their  approbation. 

7.  But  contra7'hvise.  They  immediately  gave  him  the 
right  hand  of  felloiL-ship}  Consequently  they  gave 
their  testimony  to  his  doctrine,  and  without  any  ex- 
ception, for  they  produced  nothing  on  the  other  side, 
as  is  commonly  done  on  debated  points,  but  acknow- 
ledged that  he  held  the  same  gospel  in  common  with 
them,  and  was  therefore  entitled  to  the  honours  and 
rank  of  an  associate.  Now,  one  condition  oil\\\^ fellow- 
ship was,  that  they  distributed  the  provinces  among 
themselves.  They  were,  therefore,  equal,  and  there 
was  no  subjection  on  the  part  of  Paul.  To  give  the 
right  hands  of  fellowship  means  here,  to  have  a  partner- 
ship settled  by  mutual  agreement. —  When  they  saw  that 
the  gospel  of  the  uncircumcision  was  committed  unto  me. 
He  asserts  that  he  was  not  indebted  to  the  apostles  for 
the  favour  of  being  made  an  apostle  by  their  consent 
and  approbation,  but  that,  in  conceding  to  him  the 
apostleship,  they  only  refused  to  take  away  what  God 
had  given.  He  constantly  urges  that  he  was  made  an 
apostle  by  the  gift  and  appointment  of  God,  but  adds- 
here  that  he  was  acknowledged  as  such  by  the  apostles 
themselves.  Hence  it  followed,  that  those  unprincipled 
men  were  attempting,  wdiat  the  apostles  durst  not  have 
attempted,  to  oppose  the  election  of  God. 

And  here  he  begins  to  claim  what  belonged  to  hinj- 

'  'AvcOfyi<?;i'  airolc,  ver.  2.  -  Vcr.   9. 


36  ON  THE  EPISTLE  OF  PAUL  []CHAP.  II. 

self  in  preference  to  others,  the  apostleship  of  the  circum- 
cision. For  Paul  and  Barnabas  differed  from  the  rest 
in  this  respect,  that  they  had  been  appointed  to  be 
apostles  of  the  Gentiles.  Tliat  had  been  done  by  a 
Divine  revelation,  which  the  apostles  not  only  did  not 
oppose,  but  determined  to  ratify,  because  not  to  obey  it 
would  have  been  impious.  This  shows  us  in  what 
manner  they  arranged  their  respective  duties,  in  compli- 
ance with  a  divine  revelation,  namely,  that  Paul  and 
Barnabas  should  be  the  apostles  of  the  Gentiles,  and 
that  the  others  should  be  the  apostles  of  the  Jews.  But 
this  appears  to  be  at  variance  with  the  command  of 
Christ,  which  enjoins  that  the  twelve  shall  "  go  unto  all 
the  world,  and  preach  the  gospel  to  every  creature."  ^ 
That  command,  however,  was  not  intended  to  apply 
specifically  to  each  individual,  but  describes  in  general 
terms  the  design  of  the  apostolic  office,  which  was,  that 
salvation  must  be  proclaimed  to  all  nations  by  the  doc- 
trine of  the  gospel.  For  the  apostles  evidently  did  not 
travel  over  the  whole  world  ;  nay,  it  is  probable  that  not 
one  of  the  twelve  ever  passed  into  Europe.  What  they 
allege  about  Peter  may,  for  aught  I  know,  be  fabulous, 
and  is,  at  all  events,  quite  uncertain. 

All  of  them,  it  will  be  objected,  had  still  a  commis- 
sion both  to  Gentiles  and  to  Jews.  I  own  they  had,  as 
occasion  offered.  Each  apostle,  I  grant,  was  entrusted 
with  the  publication  of  the  gospel  both  among  Gentiles 
and  Jews  ;  for  the  distribution  was  not  of  such  a  nature 
as  to  assign  them  fixed  boundaries,  like  those  of  king- 
doms, principalities,  and  provinces,  which  could  not 
lawfully  be  passed.  Wherever  Paul  went,  he  uniform- 
ly offered  his  labours  and  services,  in  the  first  instance, 
to  tlie  Jews.  As  he  had  a  right,  while  living  among 
the  Gt  utiles,  to  offer  himself  as  an  apostle  and  teacher 
to  the  Jews;  so  the  others  were  at  liberty,  wherever 
they  had  it  in  their  power,  to  bring  Gentiles  to  Christ ; 
and  we  find  Peter  exercising  this  privilege  with  regard 
to  Cornelius  -   and  others.     But  as  there   were  other 

^  Mark  xvi.  15.  '  Acts  x.  1. 


VER.  8.]  TO  THE  GALATIANS.  37 

apostles  in  that  district,  which  was  almost  wholly  in- 
habited by  Jews,  Paul  travelled  through  Asia,  Greece, 
and  other  distant  parts,  and  on  this  occasion  was  speci- 
ally ordained  to  be  an  apostle  to  the  Gentiles.  Nay, 
when  the  Lord  first  commanded  him  to  be  set  apart, 
he  directed  him  to  leave  Antioch  and  Syria,  and  perform 
voyages  to  distant  countries  for  the  sake  of  the  Gentiles. 
On  ordinary  occasions,  therefore,  he  was  the  apostle  of 
the  Gentiles,  and  on  extraordinary  occasions,  he  was  the 
apostle  of  the  Jews.  The  other  apostles,  again,  took  the 
Jews  for  their  own  department,  but  with  the  understand- 
ing that,  when  an  opportunity  occurred,  they  would  be  at 
liberty  to  direct  their  ministrations  to  the  Gentiles  ;  this 
last,  however,being  in  their  case  an  extraordinary  service. 

But  if  Peter's  apostleship  had  a  peculiar  reference  to 
the  Jews,  let  the  Romanists  see  on  what  ground  they 
derive  froi^i  him  their  succession  to  the  primacy.  If  the 
Pope  of  Rome  claims  the  primacy  because  he  is  Peter's 
successor,  he  ought  to  exercise  it  over  the  Jews.  Paul 
is  here  declared  to  be  the  chief  apostle  of  the  Gentiles, 
yet  they  affirm  that  he  was  not  bishop  of  Rome, 
and  therefore  if  the  Pope  would  establish  any  claim 
to  his  primacy,  let  him  gather  churches  from  among 
the  Jews.  He  who,  by  a  decree  of  the  Holy  Spirit, 
and  by  the  consent  of  the  whole  apostolic  college, 
has  been  solemnly  declared  to  be  one  of  the  apostles,  can- 
not but  be  acknowledged  by  us  in  that  character. 
Those  who  would  transfer  that  right  to  Peter  set  aside 
all  ordination,  both  human  and  divine.  It  is  unnecessary 
to  explain  here  the  well  known  metaphor  in  the  words 
circumcision  and  uncircumcision,  as  applied  to  Jews  and 
Gentiles. 

8.  He  that  wrought  effectually.  That  the  province 
^hich  had  been  assigned  to  him  was  truly  his  own,  is 
proved  by  the  exertion  of  Divine  power  during  his 
liiinistry.  Now,  this  manifestation  of  divine  energy, 
as  we  have  frequently  seen,  is  the  seal  by  which  his 
doctrine  was  attested,  and  his  office  as  a  teacher  sanc- 
tioned. Whether  Paul  refers  the  effectual  working  to 
the  success  of  his  preaching,  or  to  the  graces  of  the  Holy 
Spirit  which  w^ere  then  bestowed  on  believers,  is  doubt- 


38  ON  THE  EPISTLE  OF  PAIL  [[ciIAP,  II. 

ful.  I  do  not  understand  it  as  denoting  the  mere 
success,  but  the  ''  demonstration  of  the  Spirit  and  of 
power,"  ^  which  he  has  elsewhere  mentioned.  The 
amount  of  the  whole  is,  that  it  was  no  idle  bargain 
which  the  apostles  had  made  among  themselves,  but  a 
decision  Avhich  God  had  sealed. 

9.  Ajid  ivhen  they  perceived  the  grace.  They  who 
treated  with  contempt  the  grace  of  God,  by  which  the 
most  eminent  apostles  had  been  led  to  admire  and  re- 
verence Paul,  are  charged  with'hateful  and  proud  dis- 
dain. If  they  should  allege  that  they  were  ignorant  of 
that  which  the  apostles  knew  from  the  beginning,  the 
hypocritical  pretence  was  not  to  be  endured.  This  ad- 
monishes us  to  yield  to  the  grace  of  God,  wherever  it 
is  perceived,  unless  we  choose  to  contend  with  the  Holy 
Spirit,  whose  will  it  is  that  his  gifts  shall  not  remain 
unemployed.  The  grace  which  tlie  apostles  perceived 
to  have  been  given  to  Paul  and  Barnabas,  induced  them 
to  sanction  his  ministry  by  receiving  them  as  their  as- 
sociates. 

James  and  Cephas.  I  have  already  stated  that 
James  was  the  son  of  Alphaeus.  He  could  not  be  "  the 
brother  of  John,"  who  had  been  lately  put  to  death  by 
Herod,-  and  to  suppose  that  one  of  the  disciples  had 
been  placed  above  the  apostles  would  be  absurd.  That 
he  held  the  highest  rank  among  the  apostles,  is  made 
evident  by  Luke,  who  ascribes  to  him  the  summing  up 
and  decision  of  the  cause  in  the  council,"^  and  afterwards 
mentions  I) is  having  assembled  "  all  the  elders  "  of  the 
church  of  Jerusalem.^  AVhcn  he  says  that  they  seemed 
to  he  jnllars,  he  does  not  speak  c()ntem])tuously,  but 
quotes  the  general  opinion,  arguing  from  it  that  what 
was  done  by  such  men  ought  not  to  be  lightly  set  aside. 
In  a  question  relating  to  diversity  of  rank,  it  is  surpriz- 
ing that  James  should  be  mentioned  before  Peter  ;  but 
the  reason  perhaps  is,  that  he  presided  over  the  church 
at  Jerusalem.  As  to  the  word  pillar.,  we  know  that, 
from  the  nature  of  things,  those  who  excel  in  ability, 

'  1  Cor.  ii.  4.     ^  Acts  xii.  2.     ^  Acts  xv.  13.     *  Acts  xxi.  18. 


VER.  11.]  TO  THE  GALATIANS.  39 

prudence,  or  other  gifts,  possess  greater  authority.  And 
even  in  the  church  of  God,  he  who  enjoys  a  larger 
measure  of  grace  ought  on  that  account  to  receive  the 
higher  honour.  It  argues  ingratitude,  nay  impiety,  not 
to  worship  the  Spirit  of  God  wherever  he  appears  in 
his  gifts ;  and  as  a  people  cannot  want  a  pastor,  so  the 
assemblies  of  pastors  require  a  moderator.  But  in  all 
cases  let  the  rule  be  followed,  "  He  that  is  greatest 
among  you  shall  be  your  servant."^ 

10.  That  we  should  remember  the  poor.  It  is  evident 
that  the  brethren  who  were  in  Judea,  laboured  under 
extreme  poverty  ;  otherwise  they  would  not  have  bur- 
dened other  churches.  That  might  arise  both  from  the 
various  calamities  which  befel  the  whole  nation,  and 
from  the  cruel  rage  of  their  own  countrymen,  by  which 
they  were  every  day  stript  of  their  possessions.  It 
was  proper  that  they  should  receive  assistance  from  the 
Gentiles,  who  owed  to  them  the  inestimable  benefit  of 
the  gospel.  Paul  says  that  he  was  forward  to  do,  that 
he  faithfully  performed,  what  the  apostles  had  requested 
from  him,  and  thus  he  takes  away  from  his  adversaries 
a  pretext  which  they  were  desirous  to  seize. 

11.  But  when  Peter  was  come  to  Antioch,  I 
withstood  him  to  the  face,  because  he  was  to  be 
blamed.  12.  For  before  that  certain  came  from 
James,  he  did  eat  with  the  Gentiles ;  but  when 
they  were  come,  he  withdrew  and  separated  him- 
self, fearing  them  which  were  of  the  circumcision. 
13.  And  the  other  Jews  dissembled  likewise  with 
him ;  insomuch  that  Barnabas  also  was  carried 
away  with  their  dissimulation.  14.  But  when  I 
saw  that  they  walked  not  uprightly  according  to 
the  truth  of  the  gospel,  I  said  unto  Peter  before 
them  all.  If  thou,  being  a  Jew,  livest  after  the  man- 
ner of  Gentiles,  and  not  as  do  the  Jews,  why  com- 
pellest  thou  the  Gentiles  to  live  as  do  the  Jews  ? 

^  Mat.  xxiii.  11. 


40  ON  THE  EPISTLE  OF  PAUL  [CHAP.  II. 

15.  We  who  are  Jews  by  nature,  and  not  sinners 
of  the  Gentiles,  16.  Knowing  that  a  man  is  not 
justified  by  the  works  of  the  law,  but  by  the  faith 
of  Jesus  Christ,  even  we  have  believed  in  Jesus 
Christ,  that  we  might  be  justified  by  the  faith  of 
Christ,  and  not  by  the  works  of  the  law :  for  by 
the  works  of  the  law  shall  no  flesh  be  justified. 

11.  When  Peter  was  come.  AVhoever  will  carefully 
examine  all  the  circumstances  will,  I  trust,  agree  with 
me  in  thinking  that  this  happened  before  the  apostles 
had  decided  that  the  Gentiles  should  receive  no  annoy- 
ance about  ceremonial  observances.  For  Peter  would 
have  entertained  no  dread  of  offending  James,  or  those 
sent  by  him,  after  that  decision  had  been  passed  :  but 
such  was  the  dissimulation  of  Peter,  that  in  opposing  it, 
Paul  was  driven  to  assert  "  the  truth  of  the  gospel." 
At  first  he  said,  that  the  certainty  of  his  gospel  does 
not  in  any  degree  depend  on  Peter  and  the  apostles,  so 
as  to  stand  or  fall  by  their  judgment.  Secondly,  he  said, 
that  it  had  been  approved  by  all  without  any  exception 
or  contradiction,  and  particularly  by  those  who  were 
universally  admitted  to  hold  the  highest  place.  Now, 
as  I  have  said,  he  goes  further,  and  asserts  that  he  had 
blamed  Peter  for  leaning  to  the  other  side,  and  he  pro- 
ceeds to  explain  the  cause  of  the  dispute.  It  was  no  or- 
dinary proof  of  the  strength  of  his  doctrine,  that  he  not 
only  obtained  their  cordial  approbation,  butfirmly  main- 
tained it  in  a  debate  with  Peter,  and  came  off  victori- 
ous. What  reason  could  there  now  be  for  hesitating 
to  receive  it  as  certain  and  undoubted  truth  ?  At  the 
same  time,  this  is  a  reply  to  another  calumny,  that  Paul 
was  but  an  ordinary  disciple,  far  below  tlie  rank  of  an 
apostle  :  for  tlie  reproof  which  he  administered  was  an 
evidence  that  the  parties  were  on  an  equal  footing.  The 
highest,  I  acknowledge,  are  sometimes  properly  reproved 
by  the  lowest,  for  this  liberty  on  the  part  of  inferiors 
towards  their  superiors  is  permitted  by  God  ;  and  so  it 
docs  not  follow,  tliat  he  who  reproves  another  must  be 
his  equal.     But  the  nature  of  the  reproof  deserves  no- 


VER.  11.]  TO  THE  GALATIANS.  41 

tice.  Paul  did  not  simply  reprove  Peter,  as  a  Christian 
might  reprove  a  Christian,  but  he  did  it  officially,  as 
the  phrase  is ;  that  is,  in  the  exercise  of  the  apostolic 
character  which  he  sustained. 

This  gives  another  blow  to  the  Papacy  of  Rome. 
It  exposes  the  impudent  pretensions  of  the  Roman  An- 
tichrist, who  boasts  that  he  is  not  bound  to  assign  a 
reason,  and  sets  at  defiance  the  judgment  of  the  whole 
church.  "Without  rashness,  without  undue  boldness,  in 
the  exercise  of  the  power  granted  him  by  God,  this  single 
individual  chastises  Peter  in  the  presence  of  the  whole 
church,  and  Peter  submissively  bows  to  the  chastise- 
ment. Nay,  the  whole  debate  on  these  two  points  was 
nothing  less  than  a  manifest  overthrow  of  that  tyran- 
nical primacy,  w^iich  the  Romanists  foolishly  enough 
allege  to  be  founded  on  divine  right.  If  they  wish  to 
have  God  appearing  on  their  side,  a  new  Bible  must  be 
manufactured  ;  if  they  do  not  wish  to  have  him  for  an 
open  enemy,  those  two  chapters  of  the  Bible  must  be  ex- 
punged. 

Because  he  was  to  he  blamed.  The  Greek  participle  ^ 
signifies  Blamed,  so  that  the  words  run,  "  because  he 
was  blamed  ;"  but  I  have  no  doubt  whatever,  that  the 
word  was  intended  to  express,  "  one  who  deserves  just 
blame."  Chrysostom  makes  the  meaning  to  be,  that 
others  had  previously  indulged  in  complaint  and  accu- 
sation, but  this  is  really  trifling.  It  was  customary 
with  the  Greeks  to  give  to  their  participles  the  signi- 
fication of  nouns,  which,  every  person  must  see,  is  ap- 
plicable to  this  passage.  This  will  enable  us  to  perceive 
the  absurdity  of  tlie  interpretation  given  by  Jerome  and 
Chrysostom,  who  represent  the  whole  transaction  as  a 
feigned  debate,  which  the  apostles  had  previously  ar- 
ranged to  take  place  in  presence  of  the  people.  They 
are  not  even  supported  by  the  phrase,  "  I  withstood  him 
to  the  face, ^'  ^  which  means  that  "  to  the  face,"  or  "  be- 
ing present,"  Peter  was  chastised  and  struck  dumb. 
The  observation  of  Chrysostom,  that  for  the  sake  of 

^  KariyvuxTfisvog,  ^  Kara  7rp6(TW7rov. 


42  ON  THE  EPISTLE  OP  PAUL  [[CHAP.  IT. 

avoiding  scandal,  they  would  have  talked  in  private  if 
they  had  any  difference,  is  frivolous.  The  less  impor- 
tant must  be  disregarded  in  comparison  of  the  most 
dangerous  of  all  scandals,  that  the  church  would  be 
rent,  that  Christian  liberty  was  in  danger,  that  the  doc- 
trine of  the  grace  of  Christ  was  overthrown;  and  there- 
fore this  public  offence  must  be  publicly  corrected. 

The  chief  argument  on  which  Jerome  rests  is  exces- 
sively trifling.  "  Why  should  Paul,"  says  he,  "  con- 
damn  in  another  v^hat  he  takes  praise  for  in  himself?  for 
he  boasts  that  '  unto  the  Jews  he  became  as  a  Jew.'"  ^ 
I  reply,  that  what  Peter  did  is  totally  different.  Paul 
accommodated  himself  to  the  Jews  no  further  than  was 
consistent  with  the  doctrine  of  liberty  ;  and  therefore  he 
refused  to  circumcise  Titus,  that  the  truth  of  the  gospel 
might  remain  unimpaired.  But  Peter  judaized  in  such 
a  manner  as  to  '•  compel  the  Gentiles  "  to  suffer  bond- 
age, and  at  the  same  time  to  create  a  prejudice  against 
Paul's  doctrine.  He  did  not,  therefore,  observe  the  pro- 
per limit,  for  he  was  more  desirous  to  please  than  to 
edify,  and  more  solicitous  to  inquire  what  would  gratify 
the  Jews  than  what  wouldTbe  expedient  for  the  whole 
body.  Augustine  is  therefore  right  in  asserting,  that 
this  was  no  previously  arranged  plan,  but  that  Paul,  out 
of  Christian  zeal,  opposed  the  sinful  and  unseasonable 
dissimulation  of  Peter,  because  he  saw  that  it  would  be 
injurious  to  the  church. 

12.  For  before  that  certain  came.  The  state  of  the 
case  is  here  laid  down.  For  the  sake  of  the  Jews, 
Peter  had  withdrawn  himself  from  the  Gentiles,  in  or- 
der to  drive  them  from  the  communion  of  the  church, 
unless  they  would  relinquish  the  liberty  of  the  gospel, 
and  submit  to  the  yoke  of  the  law.  If  Paul  had  been 
silent  liere,  his  whole  doctrine  fell, — all  the  edification 
obtained  by  his  ministry  was  ruined.  It  was  there- 
fore necessary  that  he  should  rise  manfully,  and  fight 
with  courage.  This  shows  us  how  cautiously  we  ought 
to  guard  against  giving  way  to  the  opinions  of  men, 

^  1  Cor.  ix.  20. 


VER  14.]  TO  THE  GALATIANS.  43 

lest  an  immoderate  desire  to  please,  or  an  imdue  dread 
of  giving  offence,  should  turn  us  aside  from  the  right 
path.  If  this  might  happen  to  Peter,  how  much  more 
easily  may  it  happen  to  us,  if  we  are  not  duly  careful. 

14.  But  when  I  saw  that  they  walked  not  uprightly. 
Some  apply  these  words  to  the  Gentiles,  who,  perplex- 
ed by  Peter's  example,  were  beginning  to  give  wa.y  ; 
but  it  is  more  natural  to  understand  them  as  referring 
to  Peter  and  Barnabas,  and  their  followers.  The  proper 
road  to  the  truth  of  the  Gospel  was  to  unite  the  Gentiles 
with  the  Jews  in  such  a  manner  that  the  true  doctrine 
should  not  be  injured.  To  bind  the  consciences  of  god- 
ly men  by  an  obligation  to  keep  the  law,  and  to  bury 
in  silence  the  doctrine  of  liberty,  was  to  purchase  unity 
at  an  exorbitant  price.  The  truth  of  the  gospel  is  here 
used  in  the  same  sense  as  before,  and  is  contrasted  with 
those  disguises  by  which  Peter  and  others  concealed 
its  beauty.  In  such  a  case  the  struggle  which  Paul 
had  to  maintain  must  unquestionably  have  been  serious. 
They  were  perfectly  agreed  about  doctrine,  but  since, 
laying  doctrine  out  of  view,  Peter  yielded  too  submis- 
sively to  the  Jews,  he  is  accused  of  halting.  There  are 
some  who  apologize  for  Peter  on  another  ground,  be- 
cause being  the  apostle  of  the  circumcision,  he  was 
bound  to  take  a  peculiar  concern  in  the  salvation  of  the 
JeAvs  ;  while  they  at  the  same  time  admit  that  Paul 
did  right  in  pleading  the  cause  of  the  Gentiles.  But 
it  is  foolish  to  defend  what  the  Holy  Spirit  by  the 
mouth  of  Paul  has  condemned.  This  was  no  affair  of 
men,  but  involved  the  purity  of  the  gospel,  which  was 
in  danger  of  being  contaminated  by  Jevvish  leaven. 

Before  them  all.  This  example  instructs  us,  that  those 
who  have  sinned  publickly  must  be  publickly  chastised, 
so  far  as  concerns  the  church.  The  intention  is,  that 
their  sin  may  not,  by  remaining  unpunished,  form  a  dan- 
gerous example ;  and  Paul  elsewhere  lays  down  this 
rule  expressly,  to  be  observed  in  the  case  of  elders, 
"  Them  that  sin  rebuke  before  all,  that  others  also  may 
fear;"^  because^the  station  which  they  hold  renders  their 

J  1  Tim.  V.  20. 


44  ON  THE  EPISTLE  OF  PAUL  [CHAP.  II. 

example  more  pernicious.  It  was  particularly  advan- 
tageous, that  the  good  cause,  in  which  all  had  an  inte- 
rest, should  be  openly  defended  in  presence  of  the  people, 
that  Paul  might  have  a  better  opportunity  of  showing 
that  he  did  not  shrink  from  the  broad  light  of  day. 

If  thou^  being  a  Jew.  Paul's  address  to  Peter  con- 
sists of  two  parts.  In  the  first,  he  expostulates  vnth 
him  for  his  injustice  toward  the  Gentiles,  in  compelling 
them  to  keep  the  law,  from  the  obligations  of  which  he 
wished  himself  to  be  exempted.  For,  not  to  mention 
that  every  man  is  bound  to  keep  the  law  which  he  lays 
down  for  others,  his  conduct  was  greatly  aggravated  by 
compelling  the  Gentiles  to  observe  Jewish  ceremonies, 
while  he,  being  a  Jew,  left  himself  at  liberty.  The  law 
was  given  to  Jews,  not  to  Gentiles  ;  so  that  he  argues 
from  the  less  to  the  greater.  Next,  it  is  argued,  that, 
in  a  harsh  and  violent  manner,  he  compelled  the  Gen- 
tiles^ by  withdrawing  from  their  communion,  unless  they 
chose  to  submit  to  the  yoke  of  the  law ;  and  thus  im- 
posed on  them  an  unjust  condition.  And,  indeed,  the 
whole  force  of  the  reproof  lies  in  this  word,  which 
neither  Chrysostom  nor  Jerome  has  remarked.  The 
use  of  ceremonies  was  free  for  the  purposes  of  edifica- 
tion, provided  that  believers  were  not  deprived  of  their 
liberty,  or  laid  under  any  restraint  from  which  the 
Gospel  sets  them  free. 

15.  We  who  are  Jews  by  nature.  Some,  I  am  aware, 
think  that  this  is  stated  in  the  form  of  an  objection,  * 
anticipating  what  might  be  urged  on  the  other  side, 
that  the  Jews  possessed  higher  privileges,  not  that  they 
would  boast  of  exemption  from  the  law,  (for  it  would 
have  been  highly  absurd  that  they  to  whom  the  law 
was  given  should  make  this  their  boast,)  but  that  there 
was  a  propriety  in  retaining  some  points  of  distinction 
between  them  and  the  Gentiles.  I  do  not  entirely  re- 
ject, and  yet,  as  will  afterwards  appear,  I  do  not  alto- 
gether adopt  this  view.  Some,  again,  consider  that  it 
is  Paul  himself  who  uses  this  argument,  "  If  you  were 

*  'Av0V7ro0opa. 


VER.  ]5.]  TO  THE  GALATIANS.  45 

to  lay  upon  the  Jews  the  burden  of  the  law,  it  would 
be  more  reasonable,  because  it  is  theirs  by  inheritance." 
But  neither  do  I  approve  of  this  view. 

He  is  now  proceeding  to  the  second  part  of  his  speech, 
which  commences  with  an  anticipation.  The  Gentiles 
differed  from  them  in  this  respect,  that  they  were  "  un- 
holy and  profane;"^  while  the  Jews,  being  holy,  so  far 
as  God  had  chosen  them  for  his  people,  might  contend 
for  this  superiority.  Skilfully  anticipating  the  objec- 
tion, Paul  turns  it  to  the  opposite  conclusion.  Since 
the  Jews  themselves,  with  all  their  advantages,  were 
forced  to  betake  themselves  to  the  faith  of  Christ,  how 
much  more  necessary  was  it  that  the  Gentiles  should 
look  for  salvation  through  faith  ?  Paul's  meaning  there- 
fore is  :  "  We,  who  appear  to  excel  others,  who  have 
always  enjoyed  the  privilege  of  being  in  covenant  with 
God,  have  found  no  method  of  obtaining  salvation,  but 
by  believing  in  Christ :  why,  then,  should  we  prescribe 
another  method  to  the  Gentiles  ?  For,  if  the  law  w^ere 
necessary  or  advantageous  for  salvation  to  those  who 
observed  its  enactments,  it  must  have  been  most  of  all 
advantageous  to  us  to  whom  it  was  given  ;  but  if  we 
relinquished  it,  and  betook  ourselves  to  Clnist,  much 
less  ought  compliance  with  it  to  be  urged  upon  the 
Gentiles." 

The  word  sinner^  signifies  here,  as  in  many  other 
places,  a  "  profane  person,"^  or  one  who  is  lost  and 
alienated  from  God.  Such  were  the  Gentiles,  who  had 
no  intercourse  with  God  ;  while  the  Jews  were,  by 
adoption,  the  children  of  God,  and  therefore  set  apart  to 
holiness.  By  nature,  does  not  mean  that  they  were  na- 
turally free  from  the  corruption  of  the  human  race  ;  for 
David,  who  was  a  descendant  of  Abraham,  acknow- 
ledges, "  Behold,  I  was  shapen  in  iniquity,  and  in  sin 
did  my  mother  conceive  me  ;"^  but  the  corruption  of 
nature  to  which  they  were  liable,  had  been  met  by  the 
remedy  of  sanctifying  grace.  Now,  as  the  promise  made 
the  blessing  hereditary,  so  this  benefit  is  called  natural, 

'  1  Tim.  i.  9.  ^  Ueb.  xii.  16.  »  Ps.  li.  5. 


46  ON  THE  EPISTLE  OF  PAUL  [^CIIAP.  II. 

— just  as  in  the  Epistle  to  the  Romans,  he  says,  that 
they  were  sprung  from  a  "  holy  root."^  When  he  says, 
we  are  Jews  hy  nature^  his  meaning  is,  we  are  born 
holy  :  not  certainly  by  our  own  merit,  but  because  God 
hath  chosen  us  to  be  his  people.  Well,  then,  we  who 
were  by  nature  Jews,  what  have  we  done  ?  "  Vv'^e  have 
believed  in  Jesus  Christ."  What  was  the  design  of  our 
believing  ?  "  That  we  might  be  justified  by  the  faith  of 
Christ."  For  what  reason  ?  Because  we  "  know  that 
a  man  is  not  justified  by  the  works  of  the  law."  From 
the  nature  and  effect  of  faith,  he  reasons  that  the  Jews 
are  in  no  degree  justified  by  the  law.  For  as  they  who 
"  go  about  to  establish  their  own  righteousness  have  not 
submitted  themselves  unto  the  righteousness  of  God  ;"^ 
so,  on  the  contrary,  they  who  believe  in  Christ,  confess 
that  they  are  sinners,  and  renounce  justification  by 
works.  This  involves  the  main  question,  or  rather,  in 
this  single  proposition,  nearly  the  whole  controversy  is 
embodied.  It  is  the  more  necessary  to  bestow  some 
care  on  the  examination  of  this  passage. 

The  first  thing  to  be  noticed  is,  that  we  must  seek 
justification  by  the  faith  of  Christ,  because  we  cannot 
be  justified  by  works.  Now,  the  question  is,  what  is 
meant  by  the  works  of  the  law  ?  The  Papists,  misled 
by  Origen  and  Jerome,  are  of  opinion,  and  lay  it  down 
as  certain,  that  the  dispute  relates  to  shadows;  and  ac- 
cordingly assert,  that  by  "  the  works  of  the  law"  are 
meant  ceremonies.  As  if  Paul  were  not  reasoning  about 
a  free  justification  bestowed  on  us  by  Christ.  For  they 
see  no  absurdity  in  maintaining  that  "  no  man  is  justi- 
fied by  the  works  of  the  law,"  and  yet  that,  by  the 
merit  of  works,  we  are  accounted  righteous  in  the 
sight  of  God.  In  short,  they  hold  that  no  mention  is 
here  made  of  the  works  of  the  moral  law.  But  the  con- 
text clearly  proves  that  the  moral  law  is  also  compre- 
hended in  these  words  ;  for  almost  every  thing  which 
Paul  afterwards  advances  belongs  more  properly  to  tlie 
moral  than  to  the  ceremonial  law  ;  and  he  is  continually 

'  Rom.  xi.  IG.  *  Rom.  x.  3. 


VER.  15.]  TO  THE  GALATIANS.  47 

employed  in  contrasting  the  righteousness  of  the  law 
with  the  free  acceptance  which  God  is  pleased  to  bestow. 

It  is  objectecl  by  our  opponents,  that  the  term 
*'  works"  would  have  been  employed  without  any  addi- 
tion, if  Paul  had  not  intended  to  limit  it  to  a  particular 
class.  But  there  is  the  best  of  all  reasons  for  this  mode 
of  expression ;  for  though  a  man  were  to  excel  all  the 
angels  in  holiness,  no  reward  is  due  to  works,  but  on  the 
footing  of  a  Divine  promise.  Perfect  obedience  to  the 
law  is  righteousness,  and  has  a  promise  of  eternal  life 
annexed  to  it ;  but  it  derives  this  character  from  God, 
who  declares,  that  "  the  man  that  doeth  them  shall  live 
in  them."^  On  this  point  we  shall  afterwards  treat 
more  fully  in  its  own  place.  Besides,  the  controversy 
with  the  Jews  was  about  the  law.  Paul,  therefore, 
chose  rather  to  bring  the  matter  to  an  issue,  by  meeting 
them  at  once  on  their  own  ground,  than  to  adopt  a  more 
circuitous  route,  which  might  wear  the  aspect  of  evad- 
ing the  subject,  or  distrusting  his  cause.  Accordingly 
he  resolves  to  have  a  close  debate  about  the  law. 

Their  second  objection  is,  that  the  whole  question 
raised  was  about  ceremonies,  which  we  readily  allow. 
Why  then,  say  they,  would  the  apostle  pass  suddenly 
from  a  particular  department  to  the  whole  subject  ? 
This  was  the  sole  cause  of  the  mistake  into  which 
Origen  and  Jerome  were  betrayed  ;  for  they  did  not 
think  it  natural  that,  while  the  false  apostles  were  con- 
tending about  ceremonies  alone,  Paul  should  take  in  a 
larger  field.  But  they  did  not  consider  that  his  very 
reason  for  disputing  so  keenly  was,  that  the  doctrine  led 
to  more  serious  consequences  than  at  first  view  appeared. 
It  would  not  have  given  so  much  uneasiness  to  Paul 
that  ceremonies  should  be  observed,  as  that  the  con- 
fident hope  and  the  glory  of  salvation  should  be  made 
to  rest  on  works,  just  as,  in  the  dispute  about  forbid- 
ding flesh  on  certain  days,  we  do  not  look  so  much  to  the 
importance  of  the  prohibition  itself,  as  to  the  snare 
which  is  laid  for  the  consciences  of  men.     Paul,  there- - 

1  Gal.  iii.  12. 


48  ON  THE  EPISTLE  OF  PAUL  [cHAP.  II. 

fore,  does  not  wander  from  the  subject,  when  he  enters 
into  a  controversy  about  the  whole  law,  although  the 
arguments  of  the  false  apostles  were  confined  wholly  to 
ceremonies.  Their  object  in  pressing  ceremonies  was, 
that  men  might  seek  salvation  by  obedience  to  the  law, 
which,  they  maintained,  was  meritorious  ;  and  accord- 
ingly, Paul  meets  them,  not  with  the  moral  law,  but 
with  the  grace  of  Christ  alone.  Yet  this  extended  dis- 
cussion does  not  occupy  the  whole  of  the  Epistle ;  he 
comes  at  length  to  the  specific  question  of  ceremonies : 
but  as  the  most  serious  difficulty  was,  whether  justifica- 
tion is  to  be  obtained  by  works  or  by  faith,  it  was  pro- 
per that  this  should  be  first  settled.  As  the  Papists  of 
the  present  day  are  uneasy  when  we  extort  from  them 
the  acknowledgment  that  men  are  justified  by  faith 
alone,  tliey  reluctantly  admit  that "  the  works  of  the  law" 
include  those  of  a  moral  nature.  Many  of  them,  how- 
ever, by  quoting  Jerome's  gloss,  imagine  that  they  have 
made  a  good  defence ;  but  the  context  will  show  that 
the  words  relate  also  to  the  moral  law. 

16.  But  by  the  faith  of  Jesus  Christ.  lie  does  not 
merely  state  that  ceremonies,  or  works  of  some  kind, 
are  insufiicient  without  the  assistance  of  faith,  but  meets 
their  denial  by  a  statement  admitting  of  no  exception, 
that  we  are  justified,  not  by  works,  but  by  the  faith  of 
Christ  alone.  In  any  other  point  of  view,  the  sentiment 
would  have  been  trivial  and  foreign  to  tlie  purpose,  for 
the  false  apostles  did  not  reject  Christ  nor  faith,  but 
demanded  that  some  room  should  also  be  allowed  for 
ceremonies.  If  Paul  had  admitted  this  claim,  they 
would  have  been  perfectly  at  one,  and  he  would  have 
been  jinder  no  necessity  to  agitate  the  church  by  this 
unpleasant  debate.  Let  it  therefore  remain  settled, 
that  the  proposition  is  so  framed  as  to  admit  of  no  ex- 
ception, "  that  we  are  justified  in  no  other  way  than  by 
faith,"  or,  "  that  we  are  not  justified  but  by  faith,"  or, 
which  amounts  to  the  same  thing,  "  that  we  are  justifi- 
ed by  faith  alone."  Hence  it  appears  with  what  silly 
trifling  the  Papists  of  our  day  dispute  with  us  about 
the  word,  as  if  it  had  been  a  word  of  our  contrivance. 
Paul  was  unacquainted  with  the  theology  of  the  Papists, 


VER.  17.]  TO  THE  GALATIANS.  49 

who  declare  that  a  man  is  justified  by  faith,  and  yet 
make  a  part  of  justification  to  consist  in  works.  Of  such 
half-justification  Paul  knew  nothing.  For  when  he 
instructs  us  that  we  are  justified  by  faith,  because  we 
cannot  be  justified  by  works,  he  takes  for  granted  what 
is  true,  that  thepossibility  of  our  being  justified  through 
the  righteousness  of  Christ  arises  solely  from  our  being- 
poor  and  destitute  of  a  righteousness  of  our  own. 
Consequently,  either  nothing  or  all  must  be  ascribed  to 
faith  or  to  works.  As  to  the  w^ord  justification,  and  the 
manner  in  which  faith  is  the  cause  of  it,  we  shall  after- 
wards see. 

By  the  ivories  of  the  law  shall  no  flesh  he  justified. 
He  had  already  appealed  to  the  consciences  of  Peter  and 
others,  and  now  confirms  it  more  fully  by  afiirmingthat 
such  is  the  actual  truth,  that  by  the  works  of  the  law 
no  mortal  will  obtain  justification.  This  is  the  founda- 
tion of  a  freely  bestowed  righteousness,  when  we  are 
stripped  of  a  righteousness  of  our  own.  Besides,  when 
he  asserts  that  no  mortal  is  justified  by  the  righteous- 
ness of  the  law,  the  assertion  amounts  to  this,  that  from 
such  a  mode  of  justification  all  mortals  are  excluded, 
and  that  none  can  possibly  reach  it. 

17.  But  if,  while  we  seek  to  be  justified  by 
Christ,  we  ourselves  also  are  found  sinners,  is 
therefore  Christ  the  minister  of  sin  ?  God  forbid. 
18.  For  if  I  build  again  the  things  which  I  des- 
troyed, I  make  myself  a  transgressor.  19.  For  I 
through  the  law  am  dead  to  the  law,  that  I  might 
live  unto  God.  20.  I  am  crucified  with  Christ : 
nevertheless  I  live ;  yet  not  I,  but  Christ  liveth  in 
me  :  and  the  life  which  I  now  live  in  the  flesh  Hive 
by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me.  21.  I  do  not  frustrate 
the  grace  of  God  :  for  if  righteousness  come  by 
the  law,  then  Christ  is  dead  in  vain. 

17.  If,  while  ive  seek  to  he  justified.     He  now^  returns 
to  the  Galatians.     We   must  take  care  not  to  connect 


i)0  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  II, 

this  verse  with  the  preceding  one,  as  if  it  were  a  part 
of  the  speech  addressed  to  Peter  :  for  what  had  Peter 
to  do  with  this  argument  ?  It  certainly  has  very  little, 
if  any  thing,  to  do  with  the  speech  ;  but  let  every  one 
form  his  own  opinion.  Chrysostom,  and  some  other 
commentators,  make  the  whole  passage  to  be  an  affirm- 
ation, and  interpret  it  thus:  "  If  while  we  seek  to  be  jus- 
tified by  Christ,  we  are  not  yet  perfectly  righteous,  but 
still  unholy,  and  if,  consequently,  Christ  is  not  suffi- 
cient for  our  righteousness,  it  follows  that  Christ  is  the 
minister  of  the  doctrine  which  leaves  men  in  sin  :"  sup- 
posing that,  by  this  absurd  proposition,  Paul  insinuates 
a  charge  of  blasphemy  against  those  who  attribute  a 
part  of  justification  to  the  law.  But  as  the  expression 
of  indignant  abhorrence  immediately  folio w^s,  which  Paul 
is  never  accustomed  to  employ  but  in  answer  to  ques- 
tions, I  am  rather  inclined  to  think  that  the  statement 
is  made  for  the  purpose  of  setting  aside  an  absurd  con- 
clusion wiiich  his  doctrine  appeared  to  warrant.  He 
puts  a  question,  in  his  usual  manner,  into  the  mouth 
of  his  antagonists.  If,  in  consequence  of  the  righteous- 
ness of  faith;,  we  vvho  are  Jews  and  were  "  sanctified 
from  the  w^omb  "^  are  reckoned  guilty  and  polluted,  shall 
we  say  that  Christ  makes  sin  to  be  powerful  in  his  own 
people,  and  that  he  is  therefore  the  author  of  sin  ? 

This  suspicion  arose  from  his  having  said  that  Jews, 
by  believing  in  Christ,  renounce  the  righteousness  of 
the  law  ;  for,  while  they  are  still  at  a  distance  from 
Christ,  Jews,  separated  from  the  ordinary  pollution  of 
the  Gentiles,  appear  to  be  in  some  respects  exempted 
from  the  appellation  of  sinners.  The  grace  of  Christ 
places  tlicm  on  a  level  with  the  Gentiles  ;  and  the  re- 
juedy,  which  is  common  to  both,  shows  that  both  had 
laboured  under  the  same  disease.  This  is  the  force  of 
the  particle  also, — we  ourselves  also, — meaning  not  any 
description  of  men,  but  the  Jews  who  stood  highest. 
God  forbid.  He  properly  rejects  that  inference,  Christ, 
who  discovers  the  sin  which  lay  concealed,  is  not  there- 

>  Jer.  i.  5:    Gal.  i.  15. 


VER.   18.]  TO  THE  GALATIANS.  51 

fore  the  minister  of  sin  ;  as  if,  by  depriving  ns  of  rioht- 
eousness,  he  opened  the  gate  to  sin,  or  strengthened  its 
dominion.  The  Jews  were  mistaken  in  claiming  any 
holiness  for  themselves  apart  from  Christ,  while  they 
had  none.  Hence  arose  the  complaint :  Did  Christ  come 
to  take  from  ns  the  righteousness  of  the  law,  to  change 
saints  into  polluted  men,  to  subject  us  to  sin  and  guilt  ? 
Paul  denies  it,  and  repels  the  blasphemy  with  abhor- 
rence. Christ  did  not  bring  sin,  but  revealed  it  ;  he 
did  not  take  away  righteousness,  but  stripped  the  Jew^s 
of  a  false  disguise. 

18.  For  if  1  build  again.  The  reply  consists  of  two 
parts.  This  is  the  first  part,  and  informs  us  that  the 
supposition  now  made  is  at  variance  with  his  whole 
doctrine,  since  he  had  preached  the  faith  of  Christ  in 
such  a  manner  as  to  connect  wdth  it  the  ruin  and  des- 
truction of  sin.  For,  as  we  are  taught  by  John,  that 
Christ  came  not  to  build  up  the  kingdom  of  sin,  but 
"  that  he  might  destroy  the  works  of  the  devil  ;"^  so  Paul 
declares,  that  in  preaching  the  gospel,  he  had  restored 
true  righteousness,  in  order  that  sin  might  be  destroyed. 
It  was,  therefore,  in  the  highest  degree  improbable,  that 
the  same  person  who  destroyed  sin  should  renew  its 
power ;  and  by  stating  the  absurdity,  he  repels  the  ca- 
lumny. 

19.  For  I  through  the  law.  Now  follows  the  direct 
reply.  AYe  must  not  ascribe  to  Christ  that  work  which 
properly  belongs  to  the  law.  It  was  not  necessary  that 
Christ  should  destroy  the  righteousness  of  the  law,  for 
the  law  itself  slays  its  disciples.  "•  You  deceive  wretched 
men  by  the  false  notion,  that  they  must  live  by  the  law ; 
and,  under  that  pretext,  you  keep  them  in  the  law. 
And  yet  you  bring  it  as  a  charge  against  the  Gospel, 
that  it  annihilates  the  righteousness  which  we  have  by 
the  law.  But  it  is  the  law  which  forces  us  to  die  to 
itself;  for  it  threatens  our  destruction,  leaves  us  nothing 
but  despair,  and  thus  drives  us  away  from  trusting  to 
the  law."     This  passage  will  be  better  understood  by 

'    1  John  iii.  8. 


52 


ON  THE  EPISTLE  OF  PAUL  [^CHAP.  II. 


Gomparing  it  with  the  7th  chapter  of  the  Epistle  to 
the  Ixomans.  There  Paul  describes  beautifully,  that  no 
man  lives  to  the  law,  but  he  to  whom  the  law  is  dead, 
that  is,  has  lost  all  power  and  efficacy ;  for,  as  soon  as 
the  law  begins  to  live  in  us,  it  inflicts  a  fatal  wound  by 
which  we  die,  and  at  the  same  time  breathes  life  into 
the  man,  who  is  already  dead  to  sin.  Those  who  live 
to  the  law,  therefore,  have  never  felt  the  power  of  the 
law,  or  properly  understood  what  the  law  means  ;  for 
the  law,  when  truly  perceived,  makes  us  die  to  itself, 
and  it  is  from  this  source,  and  not  from  Christ,  that  sin 
proceeds. 

To  be  dead  to  the  law,  may  either  mean  that  we  re- 
nounce it,  and  are  delivered  from  its  dominion,  so  that 
we  have  no  confidence  in  it,  and  are  not  led  captives 
under  the  yoke  of  slavery  ;  or  it  may  mean,  that,  as  it 
allures  us  all  to  destruction,  we  find  in  it  no  life.  The 
latter  view  appears  to  be  preferable.  It  is  not  to  Christ, 
he  tells  us,  that  it  is  owing  that  the  law  is  more  hurt- 
ful than  beneficial ;  but  the  law  carries  within  itself  the 
curse  which  slays  us.  Hence  it  follows,  that  the  death 
which  is  brought  on  by  the  law  is  truly  deadly.  With 
this  is  contrasted  another  kind  of  death,  in  the  life-giv- 
ing fellowship  of  the  cross  of  Christ.  He  says,  that  he  is 
crucified  together  with  Christ,  that  he  might  live  unto 
God.  The  ordinary  punctuation  of  this  passage  obscures 
the  true  meaning.  It  is  this  :  "  I  through  the  law  am 
dead  to  the  law,  that  I  might  live  unto  God."  But 
the  context  will  read  more  smoothly  thus  :  "  I  through 
the  law  am  dead  to  the  law  ;"  then,  in  a  separate  sen- 
tence, "  That  I  might  live  unto  God,  I  am  crucified 
with  Christ." 

Tliat  I  might  live  unto  God.  lie  shews  that  the  kind 
of  death,  on  whicli  the  false  apostles  seized  as  a  ground 
of  quarrel,  is  a  proper  object  of  desire ;  because  we  are 
dead  to  the  law,  not  by  any  means  that  we  may  live  to 
sin,  but  that  we  may  live  unto  God.  To  live  unto  God, 
sometimes  means  to  regulate  our  life  according  to  his 
w'ill,  so  as  to  study  nothing  else  in  our  whole  life  but  to 
gain  h's  approbation  i  but  here  it  means  to  live,  if   we 


VER.  20.]  TO  THE  GALATIANS.  53 

7piay  be  allowed  the  expression,  the  life  of  God.  In  this 
way  the  various  points  of  the  contrast  are  preserved ; 
for  in  whatever  sense  we  are  said  to  die  to  sin,  in  the 
same  sense  do  we  live  unto  God.  In  short,  Paul  informs 
us  that  this  death  is  not  mortal,  but  is  the  cause  of  a 
better  life  ;  because  God  snatches  us  from  the  ruins  of 
the  law,  and  by  his  grace  raises  us  up  to  another  life. 
I  say  nothing  of  other  interpretations ;  but  this  appears 
to  be  the  apostle's  real  meaning. 

20.  /  am  crucified  with  Christ.  This  explains  the 
manner  in  which  we,  who  are  dead  to  the  law,  live  imto 
God.  Ingrafted  into  the  death  of  Christ,  we  derive 
from  it  a  secret  energy,  as  the  twig  does  from  the  root. 
Again,  the  hand-writing  of  the  law,  "  which  was  con- 
trary to  us,  Christ  has  nailed  to  his  cross."  ^  Being 
then  crucified  with  him,  we  are  freed  from  all  the  curse 
and  guilt  of  the  law.  He  who  endeavours  to  set  aside 
that  deliverance  makes  void  the  cross  of  Christ.  But 
let  us  remember,  that  we  are  delivered  from  the  yoke  of 
^^the  law,  only  by  becoming  one  with  Christ,  as  the  twig 
'"■draws  its  sap  from  the  root,  only  by  growing  into  one 
iiature. 

Nevertheless  I  live.    To  the  feelings  of  man,  the  word 
Death  is  always  unpleasant.     Having  said  that  we  are 
^"  crucified  with  Christ,"  he  therefore  adds,  that  this 
'^' makes  us  alive. —  Yet  not  /,  hut   Christ  liveth  in  me. 
"This  explains  what  he  meant  by  "  living  unto  God." 
He  does  not  live  by  his  own  life,  but  is  animated  by 
""the  secret  power  of  Christ ;  so  that  Christ  may  be  said 
,\o  live  and  grow  in  him.     For  as  the  soul  enlivens  the 
body,  so  Christ  imparts  life  to  his  members.    It  is  a  re- 
markable sentiment,  that  believers  live  out  of  them- 
selves, that  they  live  in  Christ, — which  can  only  be 
accomplished  by  holding  real  and  actual  communication 
with  him.     Christ  lives  in  us  in  two  ways.     The  one 
flife  consists  in  governing  us  by  his  Spirit,  and  directing 
all  our  actions  ;  the  other,  in  making  us  partakers  of 
his  righteousness, — so  that,  while  we  can  do  nothing  of 

*  Col.  ii.  14. 


54  ON  THE  EPISTLE  OF  PAUL  [CHAP.  II. 

ourselves,  we  are  accepted  in  the  sight  of  God.  The 
first  relates  to  regeneration,  the  second  to  justification 
by  free  grace.  This  passage  may  be  understood  in  the 
latter  sense  ;  but  if  it  is  thought  better  to  apply  it  to 
both,  I  will  cheerfully  adopt  that  view. 

And  the  life  which  I  now  live  in  the  flesh.  There  is 
hardly  a  sentence  here  which  has  not  been  torn  by  a 
variety  of  interpretations.  Some  understand  by  the 
word  flesh,  the  depravity  of  sinful  nature ;  but  Paul 
means  by  it  simply  the  bodily  life,  and  it  is  to  this  that 
the  objection  applies.  You  live  a  bodily  life  ;  but  while 
this  corruptible  body  performs  ifs  functions, — while  it 
is  supported  by  eating  and  drinking,  this  is  not  a  hea- 
venly life.  It  is  therefore  an  unreasonable  paradox  to 
assert,  that  while  you  are  openly  living  after  the  ordi- 
nary manner  of  men,  your  life  is  not  your  own.  Paul 
replies  tliat  it  consists  in  faith,  which  intimates  that  it 
is  a  secret  hidden  from  the  senses  of  man.  The  life, 
therefore,  which  we  attain  by  faith,  is  not  visible  to  the 
bodily  eye,  but  is  inw^ardly  perceived  in  the  conscience 
hy  the  power  of  the  Spirit ;  so  that  the  bodily  life  does 
not  prevent  us  from  enjoying,  by  faith,  a  heavenly  life. 
"  He  hath  made  us  sit  together  in  heavenly  places  in 
Christ  Jesus."  ^  Again,  "  Ye  are  fellow-citizens  with 
the  saints  and  of  the  household  of  God."  ^  And  again» 
"Our  conversation  is  in  heaven."  ^  Paul's  writings  are 
full  of  similar  assertions,  that,  while  we  live  in  the  world, 
we  at  the  same  time  live  in  heaven  ;  not  only  because 
our  Head  is  there,  but  because,  in  virtue  of  union,  we 
enjoy  a  life  in  common  with  him."* 

Who  loved  me.  This  is  added  to  express  the  power 
of  faith  ;  for  it  would  immediately  occur  to  any  one, — 
whence  does  faith  derive  such  power  as  to  convey  into 
our  souls  the  life  of  Christ  ?  lie  accordingly  informs 
us  that  the  love  of  Christ,  and  his  death,  are  the  object 
on  which  faith  rests  ;  for  it  is  in  this  manner  that  the 
effect  of  faith  must  be  judged.  ITow  comes  it  that  we 
live  by  the  faitli  of  Christ  ?  Because  "  he  loved  us,  and 

'  Eph.  ii.  6.         ^  Eph.  ii.  19.         3  Phil.  iii.  20.        *  John  xiv.  23. 


VER.  21.]  TO  THE  GALATIANS.  s55 

gave  liimself  for  us."  The  love  of  Christ  led  him  to 
unite  himself  to  us,  and  he  completed  the  union  by  his 
death.  By  giving  himself  for  us,  he  suffered  in  our  own 
person  ;  as,  on  the  other  hand,  faith  makes  us  partakers 
of  every  thing  which  it  finds  in  Christ.  The  mention 
of  love  is  in  accordance  with  the  saying  of  the  apostle 
John,  "  Not  that  we  loved  God,  but  that  he  loved  us."^ 
For  if  any  merit  of  ours  had  moved  him  to  redeem  us, 
this  reason  would  have  been  stated ;  but  now  Paul 
ascribes  the  whole  to  love  :  it  is  therefore  of  free  grace. 
Let  us  observe  the  order  :  "  He  loved  us,  and  gave  him- 
self for  us."  He  had  no  other  reason  for  dying,  but  be- 
cause he  loved  us,  and  that  "  when  we  were  enemies,"^ 
as  he  argues  in  another  Epistle. 

He  gave  himself.  No  words  can  properly  express 
what  this  means  ;  for  who  can  find  language  to  declare 
the  excellency  of  the  Son  of  God  ?  Yet  he  it  is  who  gave 
himself  as  a  price  for  our  redemption.  Atonement, 
cleansing,  satisfaction,  and  all  the  benefits  which  we  de- 
rive from  the  death  of  Christ,  are  here  represented.  The 
words, ^9'  me,  are  very  emphatic.  It  will  not  be  enough 
for  any  man  to  contemplate  Christ  as  having  died  for 
the  salvation  of  the  world,  unless  he  has  experienced  the 
consequences  of  this  death,  and  is  enabled  to  claim  it  as 
his  own. 

21. 1  do  not  frustrate.  There  is  great  emphasis  in  this 
expression  ;  for  how  dreadful  is  the  ingratitude  mani- 
fested in  despising  the  grace  of  God,  so  invaluable  in  it- 
self, and  obtained  at  such  a  price !  Yet  this  heinous 
offence  is  charged  against  the  false  apostles,  who  were 
not  satisfied  with  having  Christ  alone,  but  introduced 
some  other  aids  towards  obtaining  salvation.  For,  if  we 
do  not  renounce  all  other  hopes,  and  embrace  Christ 
alone,  we  reject  the  grace  of  God.  And  w^hat  resource 
is  left  to  the  man,  who  "  puts  from  him"  the  grace  of 
God,  "  and  judges  himself  unworthy  of  everlasting  life?"^ 

Christ  is  dead  in  vain.  There  would  then  have  been 
ao  value  in  the  death  of  Christ ;  or,  Christ  would  have 

'  I'ioXm  iv.  10.  2  Rpm.  V.  10,  2  Acts  xiii.  46, 


56  ON  THE  EPISTLE  OP  PAUL  [CHAP.  II. 

died  without  any  reward ;  for  the  reward  of  his  death  is, 
that  he  has  reconciled  us  to  the  Father  hy  making  an 
atonement  for  our  sins.  Hence  it  follows,  that  we  arc 
justified  by  his  grace,  and,  therefore,  not  by  works. 
The  Papists  explain  this  in  reference  to  the  ceremonial 
law  ;  but  who  does  not  see  that  it  applies  to  the  whole 
law  ?  If  we  could  produce  a  righteousness  of  our  own, 
then  Christ  has  suffered  in  vain  ;  for  the  intention  of 
his  sufferings  was  to  procure  it  for  us,  and  what  need 
was  there  that  a  work  which  we  could  accomplish  for 
ourselves  should  be  obtained  from  another  ?  If  the 
death  of  Christ  be  our  redemption,  then  we  were  cap- 
tives ;  if  it  be  satisfaction,  we  were  debtors ;  if  it  be 
atonement,  we  were  guilty ;  if  it  be  cleansing,  we  were 
unclean.  On  the  contrary,  he  who  ascribes  to  works 
his  sanctification,  pardon,  atonement,  righteousness,  or 
deliverance,  makes  void  the  death  of  Christ. 

This  argument,  we  shall  perhaps  be  told,  is  of  no  weight 
against  those  who  propose  to  unite  the  grace  of  Christ 
with  works ;  which,  it  is  universally  admitted,  was  done 
by  the  false  apostles.  The  two  doctrines,  it  is  alleged, 
stand  together,  that  righteousness  is  by  the  law,  and 
that  we  are  redeemed  by  the  death  of  Christ.  True  ; 
supposing  it  were  granted  that  a  part  of  our  righteous- 
ness is  obtained  by  works,  and  a  part  comes  from  grace. 
But  such  theology,  it  may  easily  be  proved,  was  un- 
known to  Paul.  His  argument  with  his  opponents  is 
either  conclusive  or  inconclusive.  If  any  blasphemer 
shall  dare  to  accuse  him  of  bad  reasoning,  a  powerful 
defence  is  at  hand  ;  for  that  justification  in  the  sight  of 
God  of  which  he  treats,  is  not  what  men  may  imagine 
to  be  sufficient,  but  what  is  absolutely  perfect. 

But  we  are  not  now  called  to  plead  in  behalf  of  Paul 
against  blasphemers,  who  venture  to  speak  in  reproach- 
ful language  of  the  Holy  Spirit  himself.  Our  present 
business  is  with  the  Papists.  They  ridicule  us,  when  we 
argue  with  Paul  that,  if  righteousness  come  by  works, 
Christ  is  dead  in  vain.  Tliey  imagine  it  to  be  a  beauti- 
ful reply,  with  which  their  sophists  furnish  them,  that 
Christ  merited  for  us  the  first  grace,  that  is,  the  oppor- 


VER.  1.]  TO  THE  GALATIANS.  '57 

tunity  of  meriting  ;  and  that  the  merit  of  his  death  con- 
curs with  the  satisfactions  of  works  for  the  daily  pardon 
of  sins.  Let  them  ridicule  Paul,  whose  language  we 
quote.  They  must  refute  him  before  they  can  refute  us. 
We  know  that  he  had  to  deal  with  men,  who  did 
not  entirely  reject  the  grace  of  Christ,  but  ascribed  the 
half  of  salvation  to  works.  In  opposition  to  them  he 
argues,  that  ''  if  righteousness  come  by  the  law,  then 
Christ  is  dead  in  vain  ;"  and  by  so  doing,  he  certainly 
does  not  allow  to  works  one  drop  of  righteousness.  Be- 
tween those  men  and  the  Papists  there  is  no  difference, 
and  therefore,  in  refuting  them,  we  are  at  liberty  to 
employ  Paul's  argument. 


CHAPTER.  III. 

1 .  O  foolish  Galatians,  who  hath  bewitched  you, 
that  ye  should  not  obey  the  truth,  before  whose 
eyes  Jesus  Christ  hath  been  evidently  set  forth 
crucified  among  you  ?  2.  This  only. would  I  learn 
of  you,  Received  ye  the  Spirit  by  the  works  of  the 
law,  or  by  the  hearing  of  faith  ?  3.  Are  ye  so 
foolish  ?  having  begun  in  the  Spirit,  are  ye  now 
made  perfect  by  the  flesh?  4.  Plave  ye  suffered 
so  many  things  in  vain  ?  if  it  be  yet  in  vain.  5.  He, 
therefore,  that  ministereth  to  you  the  Spirit,  and 
worketh  miracles  among  you,  doeth  he  it  by  the 
works  of  the  law,  or  by  the  hearing  of  faith  ? 

O  foolish  Galatians.  An  expostulation  is  here  inter- 
woven— I  should  rather  say,  inserted — amidst  his  doc- 
trinal statements.  Some  will  wonder  that  he  did  not 
delay  it  to  the  close  of  the  Epistle,  but  the  very  serious 
nature  of  the  errors  wdiich  he  has  brought  forward  un- 
questionably roused  him  to  a  burst  of  passion.     When 


58 


ON  THE  EPISTLE  OP  PAUL  [CHAP.  III. 


we  hear  that  the  Son  of  God,  witli  all  his  benefits,  is 
rejected,  that  his  death  is  esteemed  as  nothing,  what 
pious  mind  would  not  break  out  into  indignation? 
The  expression  carries  in  it,  that  those  who  allowed 
themselves  to  be  involved  in  so  heinous  a  crime,  must 
liave  been  '*  disordered  in  mind."  ^  They  had  suffer- 
ed themselves  not  merely  to  be  deceived,  but  to  be 
carried  away  by  some  sort  of  magical  enchantment, 
which  is  a  still  more  serious  charge.  He  insinuates  that 
their  fall  partook  more  of  madness  than  of  folly.  Some 
think  that  Paul  refers  to  the  temper  of  the  nation,  that 
being  sprung  from  barbarians,  it  was  more  difficult  to 
train  them ;  but  I  rather  think  that  he  refers  to  the 
subject  itself.  It  looks  like  something  supernatural, 
that,  after  enjoying  the  gospel  in  such  clearness,  they 
should  be  affected  by  the  delusions  of  Satan.  He  does 
not  merely  say  that  they  were  "  bewitched"^  and  "  dis- 
ordered in  mind,"3  beeause  they  did  not  obey  the  truth; 
but  because,  after  having  received  instruction  so  clear, 
so  full,  so  tender,  and  so  powerful,  they  should  imme- 
diately fall  away.  Erasmus  has  chosen  to  interpret  the 
w^ords,"that  ye  should  not  ^>^/«Vy^  the  truth."  I  am 
not  quite  prepared  to  set  aside  that  rendering,  but  would 
prefer  the  word  ohey^  because  Paul  does  not  charge 
them  with  having,  from  the  outset,  rejected  the  gospel, 
but  with  not  having  persevered  in  obedience. 

^  Before  whose  eyes.  This  is  intended,  as  I  have  already 
hinted,  to  express  an  aggravation ;  for  the  better 
opportunities  they  had  of  knowing  Christ,  the  more 
heinous  was  the  criminality  of  forsaking  him,  Such,  he 
tells  them,  was  the  clearness  of  his  doctrine,  that  it  was 
not  naked  doctrine,  but  the  express,  living  image  of 
Christ.  They  had  known  Christ  in  such  a  manner,  that 
they  might  be  almost  said  to  have  seen  him. — Jesus 
Christ  hath  been  evidently  set  firths  Augustine's  inter- 
pretation of  the  word  "  set  forth,"^  is  harsh,  and  incon- 
sistent with  Paul's  design.  He  makes  it  to  signify  that 
Christ  was  to  be  thrust  out  from  possession.     Others 

'  &v6tjtoi.  ^  TiQ  e€d(jKave  ;  ^  avorjrot, 

*  7rpotypd<pT].  '  praescriptus. 


VER.  1.]  TO  THE  GALATIANS.  59 

propose  a  different  phrase,  ^  which,  if  used  in  the  sense 
of  "  openly  proclaimed,"  would  not  be  inapplicable.  The 
Greeks,  accordingly,  borrow  a  word  from  this  verb,  ^  to 
denote  boards  on  which  property  intended  to  be  sold 
was  published,  so  as  to  be  exposed  to  the  view  of  all. 
But  the  participle,  painted^  ^  is  less  ambiguous,  and,  in 
my  own  opinion,  is  exceedingly  appropriate.* 

To  show  how  energetic  his  preaching  was,  Paul  first 
compares  it  to  a  picture,  which  exhibited  to  them,  in  a 
lively  manner,  the  image  of  Christ.  But  not  satisfied 
with  this  comparison,  he  adds,  Christ  hath  been  crucified 
among  you ^  intimating  that  the  actual  sight  of  Christ's 
death  could  not  have  affected  them  more  powerfully  than 
his  preaching.  The  view  given  by  some,  that  the 
Galatians  had  "  crucified  to  themselves  the  Son  of  God 
afresh,  and  put  him  to  an  open  shame  j"^  that  they  had 
withdrawn  from  the  purity  of  the  gospel ;  or,  at  least, 
had  lent  their  ear,  and  given  their  confidence  to  impos- 
tors who  crucified  him, — appears  to  me  overstrained. 
The  meaning  therefore  is,  that  Paul's  doctrine  had  in- 
structed them  concerning  Christ  in  such  a  manner  as  if 
he  had  been  exhibited  to  them  in  a  picture,  nay,  "  cru- 
cified among  them."  Such  a  representation  could  not 
have  been  made  by  any  eloquence,  or  by  "  enticing 
words  of  man's  wisdom,"^  had  it  not  been  accompanied  by 
that  power  of  the  Spirit,  of  which  Paul  has  treated  large- 
ly in  both  the  Epistles  to  the  Corinthians. 

Let  those  who  would  discharge  aright  the  ministry 
of  the  gospel  learn,  not  merely  to  speak  and  declaim, 
but  to  penetrate  into  the  consciences  of  men,  to  make 
them  see  Christ  crucified,  and  feel  the  shedding  of  his 
blood.  AVhen  the  church  has  painters  such  as  these, 
she  no  longer  needs  the  dead  images  of  wood  and  stone, 
she  no  longer  requires  pictures  ;  both  of  which,  unques- 
tionably, were  first  admitted  to  Christian  temples  when 
the  pastors  had  become  dumb  and  been  converted  into 
mere  idols,  or  when  they  uttered  a  few  words  from  the 
pulpit  in  such  a  cold  and   careless  manner,  that  the 

^  proscriptus.  ^  Trpoypajujuara.  ^  depictus. 

*  Quibus  ante  oculos  Jesus  Christus  depictus  est. 
^  Heb.  vi.  6.         "  1  Cor.  ii.  4. 


60  ON  THE  EPISTLE  OF  PAUL        CHAP.  III. 

poiwer  and  efficacy  of  the  ministry  were  utterly  extin- 
guished. 

2.  This  only  would  I  learn  of  you.  He  now  pro- 
ceeds to  support  his  cause  hy  additional  arguments. 
The  first  is  drawn  from  their  experience,  for  he  reminds 
them  in  what  manner  the  gospel  was  introduced  among 
themselves.  When  they  heard  the  gospel,  they  received 
the  Spirit.  It  was  not  to  the  law,  therefore,  but  to  faith 
that  they  owed  the  reception  of  this  benefit.  This  same 
argument  is  employed  by  Peter  in  the  defence  which 
he  makes  to  his  brethren  for  having  baptized  uncircum- 
cised  persons.^  Paul  and  Barnabas  followed  the  same 
course  in  the  debate  which  they  maintained  at  Jerusalem 
on  this  subject.^  There  was,  therefore,  manifest  ingra- 
titude in  not  submitting  to  the  doctrine,  by  means  of 
which  they  had  received  the  Holy  Spirit.  The  op- 
portunity which  he  gives  them  to  reply  is  expressive 
not  of  doubt,  but  of  greater  confidence ;  for  their  con- 
victions, founded  on  their  own  experience,  forced  them 
to  acknowledge  that  it  was  true. 

Faith  is  here  put,  by  a  figure  of  speech,  for  the  gospel, 
which  is  elsewhere  called  "  the  law  of  faith  ;"^  because  it 
exhibits  to  us  the  free  grace  of  God  in  Christ,  without 
any  merit  of  works.  The  Spirit  means  here,  I  think, 
the  grace  of  regeneration,  which  is  common  to  all  believ- 
ers ;  though  I  have  no  objection  to  understand  it  as  re- 
ferring to  the  peculiar  gifts  by  which  the  Lord,  at  that 
period,  honoured  the  preaching  of  the  gospel.  It  may 
be  objected,  that  the  Spirit  was  not  in  this  respect  given 
to  all.  But  it  was  enough  for  Paul's  purpose,  that  the 
Galatians  knew  that  the  power  of  the  Holy  Spirit  in 
his  church  had  accompanied  Paul's  doctrine,  and  that 
believers  were  variously  endowed  with  the  gifts  of  the 
Spirit  for  general  edification.  It  may  likewise  be  ob- 
jected, that  those  gifts  were  not  infallible  signs  of 
adoption,  and  so  do  not  apply  to  the  present  question ; 
but  it  was  enough  that  the  Lord  had  confirmed  the 
doctrine  of  Paul  by  the  visible  gifts  of  his  Spirit.  A 
still  simpler  view  of  the  case  is,  that  they  had  been  dis- 
tinguished by  the  ordinary  privilege  of  adoption,  before 

'  Acts  X.  47-     *  Acts  XV.  2,  12.     "  iia  vofiov  TTiVrcwf,  Rora.  iii.  27. 


VER.  3,  4,  5.]  TO  THE  QALATIANS.  fijl 

those  impostors  had  brought  forward  their  additions. 
"  In  whom,"  says  he  to  the  Ephesians,  "  ye  also  trust- 
ed, after  tliat  ye  heard  the  word  of  truth,  the  gospel  of 
your  salvation  ;  in  whom  also,  after  that  ye  believed,  ye 
were  sealed  with  that  Holy  Spirit  of  promise."  ^ 

3.  Are  ye  so  foolish  ?  Commentators  are  not  agreed 
as  to  what  he  means  by  the  Spirit  and  by  thejlesh.  He 
alludes,  in  my  opinion,  to  what  he  had  said  about  the 
Spirit.  "  As  the  doctrine  of  the  Gospel  brought  you 
the  Holy  Spirit,  the  commencement  of  your  course  was 
spiritual ;  but  now  ye  have  fallen  into  a  worse  condition, 
and  may  be  said  to  have  fallen  from  the  Spirit  into  the 
flesh."  The  flesh  denotes  either  outward  and  fading 
thiugs,  such  as  ceremonies  are,  particularly  when  tliey 
are  separated  from  Christ,  or  dead  and  fading  doctrine. 
There  was  a  strange  inconsistency  between  their  splen- 
did commencement  and  their  future  progress. 

4.  I] ave  ye  suffered  so  many  things  ?  This  is  another 
argument.  Having  sufie^ed  so  many  things  in  behalf 
of  the  gospel,  would  they  now,  in  an  instant,  lose  it  all  ? 
Nay,  he  puts  it  in  the  way  of  reproach,  if  they  were 
willing  to  lose  the  advantage  of  so  many  illastrious 
struggles  which  they  had  made  for  the  faith.  If  the 
true  faith  had  not  been  delivered  by  Paul,  it  was  rasli 
to  suffer  any  thing  in  defence  of  a  bad  cause ;  but  they 
had  experienced  the  presence  of  God  amidst  their  per- 
secutions. Accordingly,  he  charges  the  false  apostles 
with  ill-will  in  depriving  the  Galatians  of  such  valuable 
ornaments.  But  to  mitigate  the  severity  of  this  com- 
plaint, he  adds,  if  it  he  yet  in  vain  ;  thus  inspiring  their 
minds  with  the  expectation  of  something  better,  and 
rousing  them  to  the  exercise  of  repentance.  For  the  in- 
tention of  all  chastisement  is,  not  to  drive  men  to  des- 
pair, but  to  lead  them  to  a  better  course. 

5.  He  therefore  that  minis tereth.  He  is  not  now 
speaking  of  the  grace  of  regeneration,  but  of  the  other 
gifts  of  the  Spirit,  for  a  subject  different  from  the  pre- 
ceding one  is  manifestly  introduced.     He  warns  them 

^  Eph.  i.  13. 


62  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  III. 

that  all  the  gifts  of  the  Holy  Spirit,  in  whicli  they  ex- 
celled, are  the  fruits  of  the  gospel,  of  that  gospel  wliich 
had  been  preached  among  them  by  his  own  lips.  Their 
new  teachers  deprived  them  of  those  gifts  when  they 
left  the  gospel,  and  fled  to  another  kind  of  doctrine.  In 
proportion  to  the  value  which  they  attached  to  those 
gifts,  to  which  the  apostle  here  adds  miracles^  they 
ought  the  more  carefully  and  resolutely  to  adhere  to 
the  gospel. 

6.  Even  as  Abraham  believed  God,  and  it  was 
accounted  to  him  for  righteousness.^  7.  Know  ye 
therefore  that  they  which  are  of  faith,  the  same 
are  the  children  of  Abraham.  8.  And  the  scrip- 
ture, foreseeing  that  God  would  justify  the  heathen 
through  faith,  preached  before  the  gospel  unto 
Abraham,  saying^  In  thee  shall  all  nations  be  bless- 
ed.2  9.  So  then  they  which  be  of  faith,  are  bless- 
ed with  faithful  Abraham. 

Having  appealed  to  facts  and  experience,  he  now 
gives  quotations  from  Scripture.  And  first,  he  brings 
forward  the  example  of  Abraham.  Arguments  drawn 
from  examples  are  not  always  so  conclusive,  but  this  is 
one  of  the  most  powerful,  because  neither  in  the  sub- 
ject nor  in  the  person  is  there  any  ground  of  exception. 
There  is  no  variety  of  roads  to  righteousness,  and  so  Abra- 
ham is  called  "the  father  of  all  them  that  believe,"^ 
because  he  is  a  pattern  adapted  to  all ;  nay,  in  his  per- 
son has  been  laid  down  to  us  the  universal  rule  for 
obtaining  righteousness. 

6.  Even  as  Abraham.  We  must  here  supply  some 
such  phrase  as  but  rather  ;  for,  having  put  a  question, 
he  resolved  instantly  to  cutoff  every  ground  of  hesitation. 
At  least,  the  plirasc  "  even  as"*  refers  only  to  the  verse 
immediately  preceding,  to  the  "  ministration  of  the 
Spirit  and  of  miracles  by  the  hearing  of  faith."  In  the 
grace  bestowed  on  them,  a  similarity  might  be  found 

'  Gen.  XV.  6.     Rom.  iv.  3.     James  ii.  23.  '^  Gen.  xxii.  18. 

^  Rom.  iv.  1 1.  *  Ka9ijjg. 


YER.  6.]  TO  THE  GALATIANS.  63 

to  the  case  of  Abraham.  Believed  God.  By  this  quo- 
tation he  proves  both  here,  and  in  the  4th  chapter  of 
the  Epistle  to  the  Romans,  that  men  are  justified  by 
faith,  because  the  faith  of  Abraham  was  accounted  io 
him  for  righteousness}  We  must  here  inquire  briefly, 
first,  what  Paul  intends  by  faith  ;  secondly,  what  is 
righteousness  ;  and  thirdly,  why  faith  is  represented  to 
be  a  cause  of  justification.  Faith  does  not  mean  any 
kind  of  conviction  which  men  may  have  of  the  truth 
of  God  ;  for  though  Cain  had  a  hundred  times  exercised 
faith  in  God  when  denouncing  punishment  against  him, 
this  had  nothing  to  do  with  obtaining  righteousness. 
Abraham  was  justified  by  believing,  because  when  he 
received  from  God  a  promise  of  fatherly  kindness,  he 
embraced  it  as  certain.  Faith  therefore  has  a  relation 
and  respect  to  such  a  divine  promise  as  may  enable  men 
to  place  their  trust  and  confidence  in  God. 

As  to  the  w^ord  righteousness,  we  must  attend  to  the 
jDhraseology  of  Moses.  When  he  says,  that  "  he  be- 
lieved in  the  Lord,  and  he  counted  it  to  him  for  right- 
eousness,"^ he  intimates  that  that  person  is  righteous 
who  is  reckoned  as  such  in  the  sight  of  God.  Now, 
since  men  have  not  righteousness  dwelling  within  them- 
selves, they  obtain  this  by  imputation ;  because  God 
holds  their  faith  as  accounted  for  righteousness.  We 
are  therefore  said  to  be  "  justified  by  faith,"^  not  because 
faith  infuses  into  us  a  habit  or  quality,  but  because  we 
are  accepted  by  God.  But  why  does  faith  receive  such 
honour  as  to  be  entitled  a  canse  of  our  justification  ? 
First,  we  must  observe,  that  it  is  merely  an  instrumental 
cause  ;  for,  strictly  speaking,  our  righteousness  is  nothing 
else  than  the  free  acceptance  of  God,  on  which  our  sal- 
vation is  founded.  But  as  the  Lord  testifies  his  love 
and  grace  in  the  Gospel,  by  offering  to  us  that  righteous- 
ness of  which  I  have  spoken,  so  we  receive  it  by  faith. 
And  thus,  when  we  ascribe  to  faith  a  man's  justifica- 
tion, we  are  not  treating  of  the  principal  cause,  but 
merely  pointing  out  the  w^ay  in  which  men  arrive  at  true 

^  Rom.  iv.  3.  2  Gen,  xv.  6.  ^  Rom.  iii.  28;  v.  1. 


64  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  III. 

righteousness.  For  this  righteousness  is  not  a  quality 
which  exists  in  men,  but  is  the  mere  gift  of  God,  and 
is  enjoyed  by  faith  only ;  and  not  even  as  a  reward 
justly  due  to  faith,  but  because  we  receive  by  faith  what 
God  freely  gives.  All  such  expressions  as  the  follow- 
ing are  of  similar  import :  We  are  "  justified  freely  by 
his  grace."  ^  Christ  is  our  righteousness.^  The  mercy 
of  God  is  the  cause  of  our  righteousness.  By  the  death 
and  resurrection  of  Christ,  righteousness  has  been  pro- 
cured for  us.  Righteousness  is  bestowed  on  us  through 
the  Gospel.     We  obtain  righteousness  by  faith. 

Hence  appears  the  ridiculousness  of  the  .blunder  of 
attempting  to  reconcile  the  two  propositions,  that  we  are 
justified  by  faith,  and  that  we  are  justified  at  the  same 
time  by  works  ;  for  he  who  is  "  just  by  faith,"  ^  is  poor 
and  destitute  of  personal  righteousness,  and  relies  on  the 
grace  of  God  alone.  And  this  is  the  reason  why  Paul, 
in  the  Epistle  to  the  Romans,  concludes  that  Abraham, 
having  obtained  righteousness  by  faith,  had  no  right  to 
glory  before  God.'*  For  it  is  not  said  that  faith  was  im- 
puted to  him  for  a  part  of  righteousness,  but  simply  for 
righteousness  ;  so  that  his  faith  was  truly  his  righteous- 
ness. Besides,  faith  looks  at  nothing  but  the  mercy  of 
God,  and  a  dead  and  risen  Christ.  All  merit  of  works 
is  thus  excluded  from  being  the  cause  of  justification, 
when  the  whole  is  ascribed  to  faith.  For  faith, — so  far 
as  it  embraces  the  undeserved  goodness  of  God,  Christ 
with  all  his  benefits,  the  testimony  of  our  adoption 
which  is  contained  in  the  Gospel, — is  universally  con- 
trasted with  the  law,  with  the  merit  of  works,  and  with 
human  excellence.  The  notion  of  the  sophists,  that  it  is 
contrasted  with  ceremonies  alone,  will  presently  be  dis- 
proved, with  little  difficulty,  from  the  context.  Let  us 
therefore  remember,  that  tliose  who  are  righteous  by 
faith,  are  righteous  out  of  themselves,  that  is,  in  Christ. 
Hence,  too,  wc  obtain  a  refutation  of  the  idle  cavil- 
ling of  certain  persons  who   evade  Paul's   reasoning. 

'  Rom.  iii.  24.  ~  Rom.  x.  4. 

3  Hab.  ii   4;  Heb.  \.  38.  *  Rom.  iv.  2. 


VER.  6.]  TO  THE  GALATIANS.  65 

Moses,  they  tell  us,  gives  the  name  of  righteousness  ^  fe.> 
goodness  ;  and  so  means  nothing  more  than  that  Abra- 
liam  was  reckoned  a  good  man,  because  he  believed 
God.  Giddy  minds  of  this  description,  raised  up  in  our 
time  by  Satan,  endeavour,  by  indirect  slanders,  to  under- 
mine the  certainty  of  Scripture.  Paul  knew  that  Moses 
was  not  there  giving  lessons  to  boys  in  grammar,  but 
was  speaking  of  a  decision  which  God  had  pronounced, 
and  very  properly  viewed  the  word  righteousness  in  a 
theological  sense.  For  it  is  not  in  that  sense  in  which 
goodness  is  mentioned  with  approbation  among  men, 
that  we  are  accounted  righteous  in  the  sight  of  God, 
but  only  where  we  render  perfect  obedience  to  the  law. 
Righteousness  is  contrasted  with  the  transgression  of 
the  law,  even  in  its  smallest  point ;  and  because  we  haye, 
it  not  from  ourselves,  it  is  freely  given  to  us  by  God.  -^v 
But  here  the  Jews  object  that  Paul  has  completely 
tortured  the  words  of  JMoses  to  suit  his  own  purpose  ; 
for  Moses  does  not  here  treat  of  Christ,  or  of  eternal 
life,  but  only  mentions  an  earthly  inheritance.  The 
Papists,  are  not  very  different  from  the  Jews ;  for, 
though  they  do  not  venture  to  inveigh  against  Paul, 
they  entirely  evade  his  meaning.  Paul,  we  reply, 
takes  for  granted,  what  Christians  hold  to  be  a  first  prin- 
ciple, that  whatever  promises  the  Lord  made  to  Abra- 
ham were  appendages  of  that  first  promise,  "  I  am  thy 
shield,  and  thy  exceeding  great  reward."  ^  When 
Abraham  received  the  promise,  "  In  multiplying  I  will 
multiply  thy  seed  as  the  stars  of  the  heavens,  and  as 
the  sand  which  is  upon  the  sea-shore,"^  he  did  not 
limit  his  view  to  that  word,  but  included  it  in  the  grace 
of  adoption  as  a  part  of  the  whole,  and,  in  the  same 
manner,  every  other  promise  was  viewed  by  him  as  ^x 
testimony  of  God's  fatherly  kindness,  which  tended  to 
strengthen  his  hope  of  salvation.  Unbelievers  differ  from 
the  children  of  God  in  this  respect  that,  while  they  enjoy 
in  common  with  them  the  bounties  of  Providence,  they 
devour  them  like  cattle,  and  look  no  higher.     The  chil- 

*  Gen.  XV.  1.  2  Qen.  xxii.  17. 


66  ON  THE  EPISTLE  OF  PAUL  [CHAP.  III. 

dren  of  God,  on  the  other  hand,  knowing  that  all  their 
blessinos  have  been  sanctified  by  the  promises,  acknow- 
ledge God  in  them  as  their  Father.  They  are  often 
directed,  in  this  way,  to  the  hope  of  eternal  life  ;  for 
they  begin  with  the  faith  of  their  adoption,  which  is 
the  foundation  of  the  whole.  Abraham  was  not  justi- 
fied merely  because  he  believed  that  God  would  "  mul- 
tiply his  seed,"  ^  but  because  l>e  embraced  the  grace  of 
God,  trusting  to  the  promised  Mediator,  in  whom,  as 
Paul  elsewhere  declares,  "  all  the  promises  of  God  are 
yea  and  amen."^ 

7.  Know  ye  therefire^  or,  ye  know  ;  for  both  readings 
are  equally  agreeable  to  the  Greek  termination;^  but  it 
matters  little  which  is  preferred,  for  the  meaning  is  the 
same,  only  that  the  old  translation,'*  which  I  have  fol- 
lowed, is  more  energetic.  He  says  that  those  "  are  of 
faith,"  who  have  relinquished  all  confidence  in  works, 
and  rely  on  the  promise  of  God  alone.  It  is  on  the 
authority  of  Paul  himself  that  we  give  this  interpreta- 
tion ;  for  in  the  Epistle  to  the  Romans  he  thus  writes : 
"  To  him  that  worketh  is  the  reward  not  reckoned  of 
grace,  but  of  debt.  But  to  him  that  worketh  not,  but 
believeth  on  him  that  justifieth  the  ungodly,  his  faith 
is  accounted  for  righteousness."  ^  To  be  of  faith,  there- 
fore, is  to  rest  their  righteousness  and  hope  of  salvation 
on  the  mercy  of  God.  That  such  are  the  children  of 
God  he  concludes  from  the  preceding  statement ;  for  if 
Abraham  was  justified  by  faith,  those  who  wish  to  be 
his  children  must  likewise  abide  finnly  by  faith.  He 
has  omitted  one  remark,  which  will  be  readily  supplied, 
that  there  is  no  place  in  the  church  for  any  man  who  is 
not  a  son  of  Abraham. 

8.  The  scripture  foreseeing.  What  he  had  said  in  a 
general  manner  is  now  applied  expressly  to  the  Gen- 
tiles ;  for  the  calling  of  the  Gentiles  was  a  new  and 
extraordinary  occurrence.  Doubts  existed  as  to  the 
manner  in  which  they  should  be  called.  Some  thought 
that  they  were  required  "  to  be  circumcised  and  to  keep 

*  Gen.  xxii.  17.  "2  Cor.  i.  20. 

*  Know  ye.  •  Rom.  iv.  4,  5 


VER.  9 J  TO  THE  GALATIANS.  67 

the  law,"  ^  and  that  otherwise  they  were  shut  out  from 
having  a  share  in  the  covenant.  But  Paul  shows,^  on 
the  other  hand,  that  hy  faith  they  arrive  at  the  blessing, 
and  by  faith  they  must  be  "  ingrafted  "  ^  into  the  fa- 
mily of  Abraham.  How  does  he  prove  this  ?  Because 
it  is  said,  In  thee  shall  all  nations  he  blessed.  These 
words  unquestionably  mean  that  all  must  be  blessed  in 
the  same  manner  as  Abraham,  for  he  is  the  model,  nay, 
the  rule  to  be  universally  observed.  Now,  he  obtained 
the  blessing  by  faith,  and  in  the  same  manner  must  it 
be  obtained  by  all. 

9.  Faithful  Ahxiham.  This  expression  is  very  em.- 
phatic.  They  are  blessed  not  with  Abraham  as  circum- 
cised, nor  as  entitled  to  boast  of  the  works  of  the  law, 
nor  as  a  Hebrew,  nor  as  relying  on  his  own  excellence, 
but  with  Abraham,  who  by  faith  alone  obtained  the 
blessing,  for  no  personal  quality  is  here  taken  into  the 
account,  but  faith  alone.  The  word  Blessing  is  vari- 
ously employed  in  ScrijUure :  but  here  it  signifies 
Adoption  into  the  inheritance  of  eternal  life. 

10.  For  as  many  as  are  of  the  works  of  the  law 
are  under  the  curse :  for  it  is  written,^  Cursed  is 
every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them. 
11.  But  that  no  man  is  justified  by  the  law  in  the 
sight  of  God,  it  is  evident :  for,  The  just  shall  live 
by  faith.^  12.  And  the  law  is  not  of  faith:  but, 
the  man  that   doeth   them   shall   live   in   them.^ 

13.  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  made  a  curse  for  us  :  for  it  is  written, 
Cursed  is  every  one  that  hangeth   on   a  tree:^' 

14.  That  the  blessing  of  Abraham  might  come  on 
the  Gentiles  through  Jesus  Christ ;  that  we  might 
receive  the  promise  of  the  Spirit  through  faith. 

10.  For  as  many  as  are  of  the  tvorJcs  of  the  law.    The 

'  Acts  XV.  24.         8  j^Qjjj   xi.  17,  24.  ^  Deut.  xxvii.  26. 

"  Hab.  ii.  4,   Rom.  i.  17,    Heb.  x.  38.         ^   Lev.  xviii.  5. 
"  Deut.  xxi.  23. 


68  ON  THE  EPISTLE  OF  PAUL  [CHAP.  III. 

argument  is  drawn  from  the  contradictory  nature  of  the 
two  schemes ;  for  "  the  same  fountain  cannot  yield  both 
salt  water  and  fresh."  ^  The  law  holds  all  living  men 
under  its  curse ;  and  from  the  law,  therefore,  it  is  in  vain 
to  expect  a  blessing.  They  are  declared  to  be  of  the 
ivorks  of  the  law  who  place  their  trust  for  salvation  in 
those  works ;  for  such  modes  of  expression  must  always 
be  interpreted  by  the  state  of  the  question.  Now,  we 
know  that  the  controversy  here  relates  to  righteousness. 
All  who  wish  to  be  justified  by  the  works  of  the  law 
are  declared  to  be  liable  to  the  curse.  But  how  does 
he  prove  this?  The  sentence  of  the  law  is,  that  all 
who  have  transgressed  any  part  of  the  law  are  cursed. 
Let  us  now  see  if  there  be  any  living  man  who  fulfils 
the  law.  But  no  such  person,  it  is  evident,  has  been, 
or  ever  can  be  found.  All  to  a  man  are  here  condemn- 
ed. The  minor  and  the  conclusion  are  wanting,  for  the 
entire  syllogism  w^ould  run  thus :  Whoever  has  "  come 
short "  2  in  any  part  of  the  law  is  cursed  ;  all  are  held 
chargeable  with  this  guilt ;  therefore  all  are  cursed. 
This  argument  of  Paul  w-ould  not  stand,  if  we  had  suf- 
ficient strength  to  fulfil  the  law  ;  for  there  would  then 
be  a  fatal  defect^  in  the  minor  proposition.  Either 
Paul  reasons  badly,  or  it  is  impossible  for  men  to  fulfil 
the  law. 

An  antagonist  might  now  object :  I  admit  that  all 
transgressors  are  accursed ;  what  then  ?  Men  will  be 
found  who  keep  the  law ;  for  they  are  free  to  choose 
good  or  evil.  But  Paul  places  here  beyond  controver- 
sy, what  the  Papists  at  this  day  hold  to  be  a  detestable 
doctrine,  that  men  are  destitute  of  strength  to  keep  the 
law.  And  so  he  concludes  boldly  that  all  are  cursed, 
because  all  have  been  commanded  to  keep  the  law  per- 
fectly ;  which  implies  that  in  the  present  corruption  of 
our  nature  the  power  of  keeping  it  perfectly  is  wanting. 
Hence  we  conclude  that  the  curse  which  the  law  prc- 
nounces,  though,  in  tlie  i)hrase  of  logicians,  it  is  aca- 
(lental^^  is  here  perpetual  and  inseparable  from  its  na- 

'  James  iii.  12.    '^  Rom.  iii.  23.    ^  tvaraaiQ.     *  esse  accidentis. 


VER.  11.]  TO  THE  GALATIANS.  69 

ture.     The  blessing  which  it  oflfers  to  us  is  excluded 
by  our  depravity,  so  that  the  curse  alone  remains. 

11.  But  that  no  man  is  justified  hy  the  law.  He  again 
argues  from  a  comparison  of  contradictory  schemes.  If 
we  are  justified  by  faith,  it  is  not  by  the  law  :  but  we 
are  justified  by  faith,  therefore  it  is  not  by  the  law. 
The  minor  is  proved  by  a  passage  fromHabakkuk,  which 
is  also  quoted  in  the  Epistle  to  the  Romans.^  The  ma- 
jor is  proved  by  the  difference  in  the  methods  of  justi- 
fication. The  law  justifies  him  who  fulfils  all  its  pre- 
cepts, while  faith  justifies  those  who  are  destitute  of  the 
merit  of  works,  and  who  rely  on  Christ  alone.  To  be 
justified  by  our  own  merit,  and  to  be  justified  by  the 
grace  of  another,  are  two  schemes  which  cannot  be  re- 
conciled :  one  of  them  must  be  overturned  by  the  other. 
Such  is  the  amount  of  the  argument :  let  us  now  at- 
tend to  the  separate  clauses. 

The  just  shall  live  hy  faith.  As  we  had  occasion  to 
expound  this  passage  where  it  occurs  in  the  Epistle  to 
the  Romans,  it  will  be  unnecessary  to  repeat  the  expo- 
sition of  it  here.  The  prophet  evidently  describes  a 
proud  confidence  in  the  flesh  as  contrasted  with  true 
faith.  He  declares,  that  "  the  just  shall  live ;"  not 
that  they  are  supported  for  a  short  period,  and  liable  to 
be  overwhelmed  by  an  approaching  storm  ;  but  that 
they  shall  continue  to  live,  and  that,  even  amidst  the 
most  imminent  danger,  their  life  shall  be  preserved. 
There  is  therefore  no  weight  in  the  scornful  reproaches 
of  our  adversaries,  who  allege  that  the  prophet  there 
employs  the  word  Faith  in  a  wider  acceptation  than 
Paul  does  in  this  passage.  By  Faith  he  evidently 
means  the  exercise  of  a  calm,  steady  conscience,  relying 
on  God  alone ;  so  that  Paul's  quotation  is  properly  ap- 
plied. 

12.  And  the  law  is  not  of  faith.  The  law  evidently 
is  not  contrary  to  faith ;  otherwise  God  would  be  un- 
like himself;  but  we  must  return  to  a  principle  already 
noticed,  that  Paul's  language  is  modified  by  the  present 

1  Hab.  ii.  4;  Rom.  i.  17. 


70  ON  THE  EPISTLE  OF  PAUL  [CHAP.  III. 

aspect  of  the  case.  The  contradiction  between  the  law 
and  faith  lies  in  the  matter  of  justification.  You  will 
more  easily  unite  fire  and  water,  than  reconcile  these 
two  statements,  that  men  are  justified  by  faith,  and  that 
they  are  justified  by  the  law.  "  The  law  is  not  of 
faith;"  that  is,  it  has  a  method  of  justifying  a  man 
wholly  at  variance  with  faith. — But  the  man  that  doeth 
these  things.  The  difi'erence  lies  in  this,  that  man,  when 
he  fulfils  the  law,  is  reckoned  righteous  by  a  legal  right- 
ousness,  which  he  proves  by  a  quotation  from  Moses. 
Now,  v/hat  is  the  righteousness  of  faith?  He  defines 
it  in  the  Epistle  to  the  Romans,  "  If  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in 
thine  heart  that  God  hath  raised  him  from  the  dead, 
thou  slialt  be  saved."  ^ 

And  yet  it  does  not  follow  from  this,  that  faith  is  in- 
active, or  that  it  sets  believers  free  from  good  works. 
For  the  present  question  is  not,  whether  believers 
ought  to  keep  the  law  as  far  as  they  can,  (which  is  be- 
yond all  doul)t,)  but  whether  they  can  obtain  righteous- 
ness by  works,  which  is  impossible.  But  since  God 
promises  life  to  the  doers  of  the  law,  why  does  Paul 
affirm  that  they  are  not  righteous  ?  The  reply  to  this 
objection  is  easy.  There  are  none  righteous  by  the 
works  of  the  law,  because  there  are  none  who  do  those 
works.  We  admit  that  the  doers  of  the  law,  if  there 
were  any  such,  are  righteous  ;  but  since  that  is  a  condi- 
tional agreement,  .all  are  excluded  from  life,  because  no 
man  performs  that  righteousness  which  he  ought.  We 
must  bear  in  memory  what  I  have  already  stated,  that 
to  do  the  law  is  not  to  obey  it  in  part,  but  to  fulfil 
every  thing  which  belongs  to  righteousness  ;  and  all 
are  at  the  greatest  distance  from  such  perfection. 

13.  Christ  hath  redeemed  us.  The  apostle  had  made 
all  who  are  under  the  law  subject  to  the  curse  ;  from 
which  arose  this  great  difficulty,  that  the  Jews  could 
not  free  themselves  from  the  curse  of  the  law.  Having 
stated  this  difficulty,  he  meets  it,  by  showing  that  Christ 

*  Rom.  X.  9. 


VER.  13.]  TO  THE  GALATIANS.  7^ 

hath  made  us  free,  which  still  farther  aids  his  purpose. 
If  we  are  saved,  because  we  have  been  freed  from  the 
curse  of  the  law,  then  righteousness  is  not  by  the  law. 
He  next  points  out  the  manner  in  which  we  are  made 
free.  It  is  written^  Cursed  is  every  one  that  hangeth  on 
a  tree.  Now,  Christ  hung  upon  the  cross,  therefore  he 
fell  under  that  curse.  But  it  is  certain  that  he  did  not 
suffer  that  punishment  on  his  own  account.  It  follows, 
therefore,  either  that  he  was  crucified  in  vain,  or  that 
our  curse  was  laid  upon  him,  in  order  that  we  might  be 
delivered  from  it.  Now,  he  does  not  say  that  Christ 
was  cursed,  but,  which  is  still  more,  that  he  was  a 
curse, — intimating,  that  the  curse  "  of  us  all  was  laid 
upon  him."  ^  If  any  man  think  this  language  harsh, 
let  him  be  ashamed  of  the  cross  of  Christ,  in  the  con- 
fession of  which  we  glory.  It  was  not  unknown  to  God 
what  death  his  own  Son  would  die,  when  he  pronounced 
the  law,  "  He  that  is  hanged  is  accursed  of  God."  ^ 

But  how  does  it  happen,  it  will  be  asked,  that  a  be- 
loved Son  is  cursed  by  his  Father  ?  We  reply,  there 
are  two  things  which  must  be  considered,  not  only  in 
the  person  of  Christ,  but  even  in  his  human  nature. 
The  one  is,  that  he  was  the  unspotted  Lamb  of  God, 
full  of  blessing  and  of  grace  ;  the  other  is,  that  he  placed 
himself  in  our  room,  and  thus  became  a  sinner,  and  sub- 
ject to  the  curse,  not  in  himself  indeed,  but  in  us,  yet 
in  such  a  manner,  that  it  became  necessary  for  him  to 
occupy  our  place.  He  could  not  cease  to  be  the  object 
of  his  Father's  love,  and  yet  he  endured  his  wrath.  For 
how  could  he  reconcile  the  Father  to  us,  if  he  had  in- 
curred his  hatred  and  displeasure  ?  We  conclude,  that 
he  "  did  always  those  things  that  pleased"^  his  Fa- 
ther. Again,  how  would  he  have  freed  us  from  the 
wrath  of  God,  if  he  had  not  transferred  it  from  us  to 
himself?  Thus,  "  he  was  wounded  for  our  transgres- 
sions," ^  and  had  to  deal  with  God  as  an  angry  judge. 
This  is  the  foolishness  of  the  cross,  ^  and  the  admiration 

*  Isa.  liii.  6.  '  Deut.  xxi.  23.  '  John  viii.  29. 

*  Isa.  liii.  5.  ^  1  Cor.  i.  18. 


72  ON  THE  EPISTLE  OF  PAUL  [cHAP.  III. 

of  angels,  ^  which  not  only  exceeds,  but  swallows  up  all 
the  wisdom  of  the  world. 

14.  That  the  blessing  of  Abraham.  Having  said  that 
"  Christ  hath  redeemed  us  from  the  curse  of  the  law," 
he  now  applies  that  statement  more  closely  to  his  pur- 
pose. The  promised  blessing  of  Abraham  is  founded  on 
this,  and  flows  from  it  to  the  Gentiles.  If  the  Jews 
must  be  delivered  from  the  law,  in  order  to  become  the 
heirs  of  Abraham,  what  shall  hinder  the  Gentiles  from 
obtaining  the  same  benefit  ?  And  if  that  blessing  is 
found  in  Christ  alone,  it  is  faith  in  Christ  which  alone 
brings  it  into  our  possession. —  The  promise  of  the  Spirit 
appears  to  me  to  mean,  agreeably  to  a  Hebrew  idiom, 
a  spiritual  promise.  Although  that  promise  relates  to 
the  New  Testament,  "  I  will  pour  out  my  Spirit  upon 
all  flesh,"  2  yet,  in  this  passage,  Paul  refers  to  another 
subject.  The  spirit  is  here  contrasted  with  all  outward 
things,  not  with  ceremonies  merely,  but  with  lineal 
descent,  so  as  to  leave  no  room  for  diversity  of  rank. 
From  the  nature  of  the  promise,  he  proves  that  Jews 
differ  nothing  from  Gentiles  ;  because,  if  it  is  spiritual, 
it  is  received  by  faith  alone. 

15.  Brethren,  I  speak  after  the  manner  of  men  ; 
though  it  be  but  a  man's  covenant,  yet  if  it  he 
confirmed,  no  man  disannulleth,  or  addeth  thereto. 
16.  Now  to  Abraham  and  his  seed  were  the  pro- 
mises made.  He  saith  not,  and  to  seeds,  as  of 
many ;  but  as  of  one,  and  to  thy  seed,  which  is 
Christ.  17.  And  this  I  say,  that  the  covenant  that 
was  confirmed  before  of  God  in  Christ,  the  law, 
M'hich  was  four  hundred  and  thirty  years  after, 
cannot  disannul,  that  it  should  make  the  promise 
of  none  effect.  18.  For  if  the  inheritance  be  of  the 
law,  it  is  no  more  of  promise :  but  God  gave  it  to 
Abraham  by  promise. 

15.  I  speak  after  the  manner  of  men.     By  this  cx- 
^  1  Pet.  i.  12.  2Joelii.  28. 


VER.  16.]  TO  THE  GALATIANS.  73 

pression  he  intended  to  put  them  to  the  blush.  It  is 
highly  disgraceful  and  base  that  the  testimony  of  God 
should  have  less  weight  v/ith  i^s  than  that  of  a  mortal 
man.  In  demandirr^  that  the  sacred  covenant  of  God 
shall  receive  not  loss  deference  than  is  commonly  yielded 
to  ordinary  human  trane?,ctions,  he  does  not  place  God 
on  a  level  v/ith  men.  The  immense  distance  between 
God  arid  men  is  still  left  for  their  consideration. — ■ 
Tho'ugh  it  be  hut  a  man's  covenant.  This  is  an  argument 
from  the  less  to  the  greater.  Human  contracts  are  ad- 
mitted en  dl  hands  to  be  binding  :  how  much  more 
wha'j  God  has  established?  The  Greek  word  here 
used,  ^  s:oniiies  more  frequently,  what  the  Latin  versions 
here  rer^der  it,  a  testament;^  but  sometimes  too,  a  co- 
venant, though  in  this  latter  sense  the  plural  number  is 
more  generally  employed.  It  is  of  little  importance  to 
the  present  passage,  whether  you  explain  it  covenant  or 
testament.  The  case  is  different  with  the  Epistle  to  the 
Hebrews,  where  the  apostle  unquestionably  alludes  to 
testaments  ;  ^  but  here  I  prefer  to  take  it  simply  for  the 
covenant  which  God  made.  The  analogy  from  which, 
the  apoGtle  argues,  would  not  apply  so  strictly  to  a  tes- 
tament ac  to  a  covenant.  The  apostle  appears  to  reason 
from  human  bargains  to  that  solemn  covenant  into  which 
God  entered  with  Abraham.  If  human  bargains  be  so 
firm  that  tliey  can  receive  no  addition,  how  much  more 
must  this  covenant  remain  inviolable  ? 

16.  Now  to  Abraham  and  Jiis  seed.  Before  pursuing 
his  argum^ent,  he  introduces  an  observation  about  the 
substance  of  the  covenant,  that  it  rests  on  Christ  alone. 
But  if  Christ  be  the  foundation  of  the  bargain,  it  follows 
that  it  is  of  free  grace,  and  this  too  is  the  meaning  of 
the  \70i'd  promise.  As  the  law  has  respect  to  men  and 
to  their  works,  so  the  promise  has  respect  to  the  grace 
of  God  and  to  faith.  He  saith  not,  and  to  seeds.  To 
prove  that  in  this  place  God  speaks  of  Christ,  he  calls 
attention  to  the  singular  number  as  denoting  some  par- 
ticular seed.     I  have  often  been  astonished  that  Chris- 

^  SiaOijKti.  2  testamentum.  ^  Heb.  ix.  16,  17. 


74  ON  THE  EPISTLE  OF  PAUL  [CHAP.  III. 

tians,  when  they  saw  this  passage  so  perversely  tortured 
by  the  Jews,  did  not  make  a  more  determined  resist- 
ance ;  for  all  pass  it  slightly  as  if  it  were  an  indisputed 
territory.  And  yet  there  is  much  plausibility  in  their 
objection.  Since  the  word  seed  ^  is  a  collective  noun, 
Paul  appears  to  reason  inconclusively,  when  he  contends 
that  a  single  individual  is  denoted  by  this  word,  under 
which  all  the  descendants  of  Abraham  are  comprehend- 
ed in  a  passage  already  quoted,  "  In  multiplying  I  will 
multiply  thy  seed^  as  the  stars  of  the  heaven,  and  as 
the  sand  which  is  upon  the  sea-shore."^  Having,  as 
they  imagine,  detected  the  fallacy  of  the  argument,  they 
treat  us  with  haughty  triumph. 

I  am  the  more  surprised  that  our  own  writers  should 
have  been  silent  on  this  head,  as  we  have  abundant 
means  of  repelling  the  slander.  Among  Abraham's 
own  sons  a  division  began,  for  one  of  the  sons  was  cut 
off  from  the  family.  "  In  Isaac  shall  thy  seed  be  call- 
ed ;"'*  consequently  Ishmael  is  not  included  in  the  reck- 
oning, Let  us  come  a  step  lower.  Do  the  Jews  allow 
that  the  posterity  of  Esau  are  the  blessed  seed  ?  nay,  it 
will  be  maintained  that  their  father,  though  the  first- 
born, was  struck  off.  And  how  many  nations  have 
sprung  from  the  stock  of  Abraham  who  have  no  share 
in  this  "  calling  ?"  The  twelve  patriarchs,  at  length, 
formed  twelve  heads  ;  not  because  they  were  descended 
from  the  line  of  Abraham,  but  because  they  had  been 
appointed  by  a  particular  election  of  God.  Since  the 
ten  tribes  were  carried  away,^  how  many  thousands  have 
so  degenerated  that  they  no  longer  hold  a  name  among 
the  seed  of  Abraham  ?  Lastly,  a  trial  was  made  of  the 
tribe  of  Judah,  that  the  real  succession  to  the  blessing 
might  be  transmitted  among  a  small  people.  And  this 
had  been  predicted  by  Isaiah,  "  Though  thy  people  Is- 
rael be  as  the  sand  of  the  sea,  yet  a  remnant  of  them 
shall  return."^ 

Hitherto  I  have  said  nothing  which  the  Jews  them- 

'  ^*^!     '  ^^*1^  '  ^°"*  ""•  ^^* 

*  Gen.  xxi.  12.         '   *     *  Hos.  ix.  17.  "  Isa.  x.  22. 


TER.  16.]  TO  THE  GALATIANS.  75 

selves  do  not  acknowledge.  Let  them  answer  me  then  ; 
how  comes  it  that  the  thirteen  tribes  sprung  from  the 
twelve  patriarchs  were  the  seed  of  Abraham,  in  prefer- 
ence to  Ishmaelites  and  Edomites  ?  Why  do  they  ex- 
clusively glory  in  that  name,  and  set  aside  the  others  as 
a  spurious  seed  ?  They  will  no  doubt  boast  that  they 
have  obtained  it  by  their  own  merit,  but  Scripture  on 
the  contrary  asserts  that  all  depends  on  the  calling  of 
of  God ;  for  we  must  constantly  return  to  the  privilege 
conveyed  in  these  words,  "  In  Isaac  shall  thy  seed  be 
called."  ^  The  uninterrupted  succession  to  this  privi- 
lege must  have  been  in  force  until  Christ ;  for  in  the 
person  of  David,  the  Lord  afterwards  brought  back  by 
recovery,  as  we  might  say,  the  promise  which  had  been 
made  to  Abraham.  In  proving,  therefore,  that  this  pre- 
diction applies  to  a  single  individual,  Paul  does  not 
make  his  argument  rest  on  the  use  of  the  singular  num- 
ber. He  merely  shows  that  the  word  seed  must  denote 
one  who  was  not  only  descended  from  Abraham  accord- 
ing to  the  flesh,  but  had  been  likewise  appointed  for 
this  purpose  by  the  calling  of  God.  If  the  Jews  deny 
this,  they  will  only  make  themselves  ridiculous  by  their 
obstinacy. 

But  as  Paul  likewise  argues  from  these  words,  that  a 
covenant  had  been  made  in  Christ,  or  to  Christ,  let  us 
inquire  into  the  force  of  that  expression,  "  In  thy  seed 
shall  all  the  nations  of  the  earth  be  blessed."  The  Jews 
taunt  the  apostle  with  making  a  comparison,  as  if  the 
seed  of  Abraham  were  to  be  quoted  as  an  example  in  all 
disastrous  omens  and  prayers ;  while,  on  the  contrary, 
to  curse  in  Sodom  or  Israel  is  to  employ  the  name  of  So- 
dom or  Israel  in  forms  of  cursing.  This,  I  own,  is  some- 
times the  case,  but  not  always  ;  for  to  bless  one's  self  in 
God  has  quite  a  different  meaning,  as  the  Jews  themselves 
admit.  Since,  therefore,  the  phrase  is  ambiguous,  denot- 
ing sometimes  a  cause  and  sometimes  a  comparison, 
wherever  it  occurs,  it  must  be  explained  by  the  context. 
We  have  ascertained  then  that  w^e  are  all  cursed  by 

^  Gen.  xxi.  12.  ^  Cen.  xxii.  18. 


76  ox  THE  EPISTLE  OF  PAUL  [CHAP.  III. 

nature,  and  that  the  blessing  of  Abraham  has  been 
promised  to  all  nations.  Do  all  indiscriminately  reach 
it  ?  Certainlj  not,  but  those  only  wbo  are  "  gathered"* 
to  the  liessiah ;  lor  v/Iien,  under  bis  government  and 
direction,  they  are  collected  into  one  body,  they  then 
become  one  people.  V/hoever  then,  laying  disputing 
aside,  ohall  inquire  into  the  truth,  will  readily  acknow- 
ledge that  the  words  here  signify  not  a  mei-e  comparison 
but  a  cause ;  and  consequently,  that  Paul  had  good 
ground  for  saying,  that  the  covenant  was  made  in  Christ, 
or  in  reference  to  Christ. 

17.  The  law  which  tvas  four  hundred  and  thirty  years 
after.  If  we  listen  to  Origen  and  Jerome  and  all  the 
Papists,  there  will  be  little  difficulty  in  refuting  this 
argument.  Paul  reasons  thus  :  A  promise  was  given  to 
Abraham  four  hundred  and  thirty  years  before  the 
publication  of  the  law  ;  therefore  the  law  v^hich  came 
after  could  not  disannul  the  promise  ;  and  hence  he 
concludes  that  ceremonies  are  not  necessary.  But  it 
may  be  objected,  the  sacraments  were  given  in  order  to 
preserve  the  faith,  and  why  should  Paul  separate  them 
from  the  promise  ?  He  does  so  separate  them,  and 
proceeds  to  argue  on  the  matter.  The  ceremonies  them- 
selves are  not  so  much  considered  by  him  as  something 
higher, — the  effect  of  justification  which  was  attributed 
to  them  by  false  apostles,  and  the  obligation  on  the 
conscience.  From  ceremonies,  accordingly,  he  takes 
occasion  to  discuss  the  whole  subject  of  faith  and  v/orks. 
If  the  point  in  dispute  had  no  connection  with  obtain- 
ing righteousness,  with  tlie  merit  of  works,  or  with  en- 
snaring the  conscience,  ceremonies  would  be  quite  con- 
sistent with  the  promise. 

What  then  is  meant  by  this  disannulling  of  the 
promise,  against  which  the  apostle  contends  ?  The  ira-^ 
posters  denied  that  salvation  is  freely  promised  to  men, 
and  received  by  faith,  and,  as  we  shall  presently  see, 
urged  the  necessity  of  works  in  order  to  merit  salvation. 
I  return  to  Paul's  own  language.     The  law,  he  says,  is 

'  Isa.  Ivi.  8. 


VER.  18.]  TO  THE  GALATIANS.  77 

later  than  the  promise,  and  therefore  does  not  revoke  it ; 
for  a  covenant  once  sanctioned  must  remain  perpetually 
binding.  I  again  repeat,  if  you  do  not  understand  a 
free  promise,  there  will  be  no  force  in  the  statement ; 
for  the  law  and  the  promise  are  not  at  variance  but  on 
this  single  point,  that  the  law  justifies  a  man  by  the 
merit  of  works,  and  the  promise  bestows  righteousness 
freely.  This  is  made  abundantly  clear  when  he  calls  it  a 
covenant  founded  on  Christ. 

But  here  we  shall  have  the  Papists  to  oppose  us,  for 
they  will  find  a  ready  method  of  evading  this  argument. 
"  We  do  not  require,  they  will  say,  that  the  old  cere- 
monies shall  be  any  longer  binding ;  let  them  be  laid 
out  of  the  question  ;  nevertheless  a  man  is  justified  by 
the  moral  law.  For  this  law,  which  is  as  old  as  the 
creation  of  man,  went  before  God's  covenant  with  Ab- 
raham,; so  that  Paul's  reasoning  is  either  frivolous,  or 
it  holds  against  ceremonies  alone."  I  answer,  Paul 
took  into  account  what  was  certainly  true,  that,  except 
by  a  covenant  with  God,  no  reward  is  due  to  works. 
Admitting,  then,  that  the  law  justifies,  yet  before  the 
law  men  could  not  merit  salvation  by  works,  because 
there  was  no  covenant.  All  that  I  am  now  affirming 
is  granted  by  the  scholastic  theologians  :  for  they  main- 
tain that  works  are  meritorious  of  salvation,  not  by 
their  intrinsic  worth,  but  by  the  acceptance  of  God,  to 
use  their  own  phrase,  and  on  the  ground  of  a  covenant. 
Consequently,  where  no  divine  covenant,  no  declaration 
of  acceptance  is  found, — no  works  will  be  available  for 
justification  :  so  that  Paul's  argument  is  perfectly  con- 
clusive. He  tells  us  that  God  made  two  covenants  with 
men;  one  through  Abraham, and  another  through  Moses. 
The  former,  being  founded  on  Christ,  was  free,  and 
therefore  the  law  which  came  after  could  not  enable 
men  to  obtain  salvation  otherwise  than  by  grace,  for 
then  "  it  would  make  the  promise  of  none  effect."  That 
this  is  the  meaning  appears  clearly  fiom  what  immedi- 
ately follows. 

18.  If  the  inJieritance  be  of  the  law.     His  opponents 
might  still  reply,  that  nothing  was  farther  from  their  in- 


78  ON  THE  EPISTLE  OF  PAUL  [[CHAP.  III. 

tention  than  to  weaken  or  disannul  God's  covenant. 
To  deprive  them  of  every  kind  of  subterfuge,  he  comes 
forward  with  the  assertion,  that  salvation  by  the  law, 
and  salvation  by  the  promise  of  God,  are  wholly  incon- 
sistent with  each  other.  Who  will  dare  to  explain  this 
as  applying  to  ceremonies  alone,  while  Paul  compre- 
hends under  it  whatever  interferes  with  a  free  promise  ? 
Beyond  all  doubt,  he  excludes  works  of  every  descrip- 
tion. "  For,"  says  he  to  the  Romans,  "  if  they  which 
are  of  the  law  be  heirs,  faith  is  made  void,  and  the  pro- 
mise made  of  none  effect."  ^  Why  so  ?  Because  salva- 
tion would  be  suspended  on  the  condition  of  satisfying 
the  law  ;  and  so  he  immediately  concludes  :  "  Therefore 
it  is  of  faith,  that  it  might  be  by  grace,  to  the  end  the 
promise  might  be  sure  to  all  the  seed."^  Let  us  care- 
fully remember  the  reason  why,  in  comparing  the  pro- 
mise with  the  law,  the  establishment  of  the  one  over- 
turns the  other.  The  reason  is,  that  the  promise  has 
respect  to  faith,  and  the  law  to  works.  Faith  receives 
what  is  freely  given,  while  "  to  him  that  Avorketh  is 
the  reward  not  reckoned  of  grace,  but  of  debt."^ 
And  he  immediately  adds,  God  gave  it  to  Abraham  by 
promise,  not  by  requiring  some  sort  of  compensation  on 
his  part,  but  by  free  promise  ;  for  if  you  view  it  as  con- 
ditional, the  word^-at-e'*  would  be  utterly  inapplicable. 

19.  Wherefore  then  serveth  the  law  ?  It  was 
added  because  of  transgressions,  till  the  seed 
should  come  to  whom  the  promise  was  made  ;  and 
it  was  ordained  by  angels  in  the  hand  of  a  media- 
tor. 20.  Now  a  mediator  is  not  a  mediator  of 
one,  but  God  is  one.  21.  /^  the  law  then  against 
the  promises  of  God  ?  God  forbid :  for  if  there 
|iad  been  a  law  given  which  could  have  given  life, 
verily  righteousness  should  have  been  by  the  law. 
22.  But  the  scripture  hath  concluded  all  under  sin, 
that  the  promise  by  faith  of  Jesus  Christ  might  be 
given  to  them  that  believe. 

Worn.  iv.  14.        "  Rom.  iv.  16.       ^  Rom.  iv.  4,       *  Kixa^iarai. 


VER.  19.]]  TO  THE  GALATIANS.  79 

When  we  are  told  that  the  law  has  no  influence  in 
obtaining  justification,  various  suggestions  immediately 
arise,  that  it  must  be  either  useless,  or  opposed  to 
God's  covenant,  or  something  of  that  sort.  Nay,  it 
might  occur,  why  should  we  not  say  of  the  law,  what 
Jeremiah  says  of  the  New  Testament,  ^  that  it  was 
given  at  a  later  period,  in  order  to  supply  the  weakness 
of  the  former  system  ?  Objections  of  this  kind  must 
be  answered,  if  Paul  wished  to  satisfy  the  Galatians. 
First,  then,  he  inquires, — what  is  the  use  of  the  law  ? 
Having  come  after  the  promise,  it  appears  to  have  been 
intended  to  supply  its  defects  ;  and  there  was  room  at 
least  for  doubting,  whether  the  promise  would  have 
been  effectual  if  it  had  not  been  aided  by  the  law. 
Paul,  be  it  observed,  does  not  speak  of  the  moral  law 
only,  but  of  every  thiug  connected  with  the  ofiice  held 
by  Moses.  That  office,  which  was  peculiar  to  Moses, 
consisted  in  laying  down  a  rule  of  life  and  ceremonies  to 
be  observed  in  the  worship  of  God,  and  in  afterwards 
adding  promises  and  threateniugs.  Many  promises,  no 
doubt,  relating  to  the  free  mercy  of  God  and  to  Christ 
are  to  be  found  in  his  writings ;  and  these  promises  be- 
long to  faith.  But  this  must  be  viewed  as  accidental, 
and  altogether  foreign  to  the  inquiry,  so  far  as  a  com- 
parison is  made  between  the  law  and  the  doctrine  of 
grace.  Let  it  be  remembered,  that  the  amount  of  the 
question  is  this  :  When  a  promise  had  been  made,  why 
did  Moses  afterwards  add  that  new  condition,  "  If  a 
man  do,  he  shall  live  in  them  ;"^  and,  "  Cursed  be  he 
that  confirmeth  not  all  the  words  of  this  law  to  do 
them  ?"  ^  Was  it  to  produce  something  better  and  more 
perfect  ? 

19.  Because  of  transgressions.  The  law  has  manifold 
uses,  but  Paul  confines  himself  to  that  which  bears  on' 
his  present  subject.  He  did  not  propose  to  inquire  in 
how  many  ways  the  law  is  of  advantage  to  men.  It  is 
necessary  to  put  readers  on  their  guard  on  this  point ; 
for  very  many,  I  find,  have  fallen  into  the  mistake  of 

^  Jer.  xxx'.  31.  ^  Lev.  xviii.  5.  ^  Deut.  xxrii.  26. 


80  ON  THE  EPISTLE  OF  PAUL  ^CHAP.  III. 

acknowledging  no  other  advantage  belonging  to  the  law 
but  what  is  expressed  in  this  passage.  Paul  himself 
elsewhere  speaks  of  the  precepts  of  the  law  as  "  profit- 
able for  doctrine,  for  reproof,  for  correction,  for  instruc- 
tion in  righteousness."  ^  The  definition  here  given  of 
the  use  of  the  law  is  not  complete,  and  those  who  re- 
fuse to  make  any  other  acknowledgment  in  favour  of 
the  law  do  wrong.  Now,  what  is  the  import  of  the 
phrase,  because  of  transgressions?  It  agrees  with  the 
saying  of  philosophers,  that  "  The  law  was  made  for  re- 
straining evil-doers,"  and  with  the  old  proverb,  "  From 
bad  manners  have  sprung  good  laws."  But  Paul's 
meaning  is  more  extensive  than  the  words  may  seem  to 
convey.  He  means  that  the  law  was  published  in  or- 
der to  make  known  transgressions,  and  in  this  way  to 
compel  men  to  acknowledge  their  guilt.  As  men  na- 
turally are  too  ready  to  excuse  themselves,  so  until 
they  are  roused  by  the  law,  their  consciences  are  asleep. 
"  Until  the  law,"  says  Paul,  "  sin  was  in  the  world  : 
but  sin  is  not  imputed  where  there  is  no  law."^  The 
law  came  and  roused  the  sleepers,  for  this  is  the  true 
preparation  for  Christ.  "  By  the  law  is  the  knowledge 
of  sin." 3  Why?  "That  sin  by  the  commandment 
might  become  exceeding  sinful.  '^  Thus,  "  the  law  was 
added  because  of  transgressions,"  in  order  to  reveal  their 
true  character,  Or,  as  he  tells  the  Romans,  "  the  law 
entered  that  the  offence  might  abound."  ^ 

This  passage  has  tortured  the  ingenuity  of  Origen, 
but  to  no  purpose.  If  God  summon  consciences  to  his 
tribunal,  that  those  qualities  in  their  transgression, 
which  would  otherwise  give  them  pleasure,  may  humble 
them  by  a  conviction  of  guilt, — if  he  shakes  off  the  list- 
lessness  which  overwhelmed  all  dread  of  his  judgment- 
seat, — if  he  drag  to  light  sin,  which  lurked  like  a  thief 
in  the  den  of  hypocrisy, — what  is  there  in  all  this  that 
can  be  reckoned  absurd  ?  But  it  may  be  objected  :  as 
the  law  is  the  rule  of  a  devout  and  holy  life,  why  is  it 
said  to  be  added  "  because  of  transgressions,"  rather 

^  2  Tim.  iii.  IG.  ^  Horn.  v.  13.  ^  Rom.  jii.  20. 

*  Rom.  vii.  13.  *  Rom.  v.  20. 


VER.  19.]  TO  THE  GALATIANS.  81 

than  "  because  of  obedience  ?"  I  answer,  however 
much  it  may  point  out  true  righteousness,  yet,  owing 
to  the  corruption  of  our  nature,  its  instruction  tends 
only  to  increase  transgressions,  until  the  Spirit  of  rege- 
neration come,  who  writes  it  on  the  heart ;  and  that 
Spirit  is  not  given  by  the  law,  but  is  received  by  faith. 
This  saying  of  Paul,  let  the  reader  remember,  is  not  of 
a  philosophical  or  political  character,  but  expresses  a 
purpose  of  the  law,  with  which  the  world  had  been  al- 
ways unacquainted. 

Till  the  seed  should  come.     If  it  has  respect  to  seed^ 
it  must  be  to  that  on  which  the  blessing  has  been  pro- 
nounced,  and  therefore  it  does  not  interfere  with  the 
promise.     The  word  till^  ^  signifies  so  long  as  the  seed 
is  expected ;  and  hence  it  follows,  that  it  must  have 
been  intended  to  occupy  not  the  highest,  but  a  subor- 
dinate rank.     It  was  given  in  order  to  rouse  men  to 
the  expectation  of  Christ.     But  was  it  necessary  that  it 
should  last  only  until  the  coming  of  Christ  ?  For  if  so, 
it  follows  that  it  is  now  abolished.     The  whok  of  that 
administration,  I  reply,  was  temporal,  aud  was  given 
for  the  purpose  of  preserving  among  the  ancient  people 
an  attacliment  to  the  faith  of  Christ.    And  yet  I  do  not 
admit  that,  by  the  coming  of  Christ,  the  whole  law  was 
abolished.     The  apostle  did  not  intend  this,  but  merely 
that  the  mode  of  administration,  w^hich  for  a  time  had 
been  introduced,  must  receive  its  accomplishment  in 
Christ,  who  is  the  fulfilling  of  the  promise.     But  on 
this  subject  we  shall  have  occasion  to  speak  more  fully 
afterwards. —  Ordained  hy  angels.      The  circumstance 
that  it  was  delivered  through  angels,  tends  to  the  com- 
mendation of  the  law.     This  is  declared  by  Stephen^ 
also,  who  says,  that  they  had  "  received  the  law  by  the 
disposition^  of  angels."     The  interpretation  given  by 
some,  that  INIoses  and  Aaron,  and  the  priests,  are  the 
angels  here  meant,  is  more  ingenious  than  solid.     Nor 
is  it  wonderful  that  angels,  by  whom  God  bestows  on 
us  some  of  the  smallest  of  his  blessings,  should  have  been 

^  dxpiQ  ov,  ^  Acts  vii.  63.  ^iiQ  ^larcq^uQ  dyytXto-j/. 

F 


82  ON  THE  EPISTLE  OF  PAUL  QCHAP.  III. 

intrusted  also  with  this  office  of  attending  as  witnesses 
at  the  promulgation  of  the  law. 

In  the  hand  of  a  Mediator.  Hand  usually  signifies 
ministration  ;  but  as  angels  were  ministers  in  giving  the 
law,  I  consider  "  the  hand  of  the  Mediator"  to  denote 
the  highest  rank  of  service.  The  Mediator  was  at  the 
head  of  the  embassy,  and  angels  were  united  with  him 
as  his  companions.  Some  apply  this  expression  to 
Moses,  as  marking  a  comparison  between  Moses  and 
Christ ;  but  I  agree  rather  with  the  ancient  expositors, 
who  apply  it  to  Christ  himself.  This  view,  it  will  be 
found,  agrees  better  with  the  context,  though  I  differ 
from  the  ancients  likewise  as  to  the  meaning  of  the 
word.  Mediator  does  not,  as  they  imagine,  signify  here 
one  who  makes  reconciliation,  which  ifc  does  in  these 
words,  "  there  is  one  Mediator  between  God  and  men, 
the  man  Christ  Jesus,"  ^ — but  an  ambassador  employed 
in  promulgating  a  law.  We  are  thus  to  understand 
that,  since  the  beginning  of  the  world,  God  has  held  no 
intercourse  with  men,  but  through  the  agency  of  his 
eternal  Wisdom  or  Son.  Hence  Peter  says,  that  the 
holy  prophets  spake  by  the  "  Spirit  of  Christ  ;"2  and 
Paul  makes  him  the  leader  of  the  people  in  the  wildex- 
ness.  ^  And  certainly  the  Angel  who  appeared  to 
Moses,  *  can  be  no  other  person  ;  for  he  claims  to  him- 
self the  peculiar  and  essential  name  of  God,  which  is 
never  applied  to  creatures.  As  he  is  the  Mediator  of 
reconciliation,  by  whom  we  are  accepted  of  God, — the 
Mediator  of  intercession,  who  opens  up  for  us  a  way  to 
"  call  on  the  Father,"^ — so  he  has  always  been  the 
Mediator  of  all  doctrine,  because  by  him  God  has  al- 
ways revealed  himself  to  men.  And  this  he  intended 
to  state  expressly,  for  the  purpose  of  informing  the 
Galatians,  that  he  who  is  the  foundation  of  the  covenant 
of  grace,  held  also  the  highest  rank  in  the  giving  of  the 
law. 

20.  Now^  a  mediator  is  not  a  mediator  of  one.  Some 
are  disposed  to  philosophize  on  this  expression,  and 

*  1  Tim.  if.  5.  2  1  Pet.  i.  ]  2.  8  1  Cor.  x.  4. 

*Exod.  iii.  2.  ^  |  pyf_  ;_  17, 


VER.  20.]  TO  THE  GALATIANS.  83 

would  make  Paul's  meaning  to  be,  that  the  twofold  na- 
ture of  Christ  is  not  one  in  essence.  But  that  Paul  is 
here  speaking  of  the  contracting  parties,  no  man  of 
sound  judgment  entertains  a  doubt.  And  so  they  com- 
monly expound  it,  that  there  is  no  room  for  a  Mediator, 
unless  when  one  of  the  parties  has  a  matter  to  transact 
with  the  other.  But  why  that  statement  should  have 
been  introduced  they  leave  undetermined,  though  the 
passage  manifestly  deserves  the  most  careful  attention. 
There  may,  perhaps,  be  an  Anticipation  ^  of  some 
wicked  thought  that  might  arise  about  a  change  of  the 
Divine  purpose.  Some  one  might  say  :  as  men,  when 
they  change  their  mind  about  their  covenants,  are  wont 
to  retract  them,  so  has  it  happened  with  the  covenants 
of  God.  If  you  take  this  to  be  the  meaning,  then,  in 
the  former  clause,  Paul  would  acknowledge  that  men, 
who  occupy  one  side  of  this  contract,  are  unsteady  and 
changeable,  v.hile  God  nevertheless  remains  the  same, 
is  consistent  with  himself,  and  partakes  not  of  the  un- 
steadiness of  men. 

But  when  I  take  a  closer  view  of  the  whole  subject, 
I  rather  think  that  it  marks  a  difference  between  Jews 
and  Gentiles.  Christ  is  not  the  Mediator  of  one,  be- 
cause, in  respect  of  outward  character,  there  is  a  diver- 
sity of  condition  among  those  with  whom,  through  his 
mediation,  God  enters  into  covenant.  But  Paul  asserts 
that  we  have  no  right  to  judge  in  this  manner  of  the 
covenant  of  God,  as  if  it  contradicted  itself,  or  varied 
according  to  the  diversities  of  men.  The  words  are  now 
clear.  As  Christ  formerly  reconciled  God  to  the  Jews 
in  making  a  covenant,  so  now  he  is  the  IMediator  of  the 
Gentiles.  The  Jews  differ  widely  from  the  Gentiles ; 
for  circumcision  and  ceremonies  have  erected  "  the 
middle  wall  of  partition  between  them."^  They  were 
"  nigh"  to  God,  while  the  Gentiles  were  "  afar  off;"  ^ 
but  still  God  is  consistent  with  himself.  This  becomes 
evident  when  Christ  brings  those  who  formerly  differed 
among  themselves  to  one  God,  and  makes  them  unite 

^  7rp6\7},pig.  ^  Eph.  ii.  U.  ^  Eph.  ii.  13. 


84  ON  THE  EPISTLE  OF  PAUL  QcHAP.  III. 

in  one  body.  God  is  one,  because  he  always  continues 
to  be  like  himself,  and,  with  unvarying  regularity, 
holds  fixed  and  unalterable  the  purpose  which  he  has 
once  made. 

21.  Is  the  law  then  against  the  promises  of  Godf 
The  certainty  and  steadiness  of  the  Divine  purpose  be- 
ing admitted,  we  are  bound  equally  to  conclude  that  its 
results  are  not  contrary  to  each  other.  Still,  there  was 
a  dij0&culty  to  be  resolved,  arising  from  the  apparent 
contradiction  between  the  law  and  the  covenant  of  grace. 
This  is,  perhaps,  an  exclamation.  Dreading  no  farther 
contradiction,  now  that  the  point  is  settled,  Paul  con- 
cludes that  tlie  former  arguments  have  placed  it  beyond 
a  doubt,  and  exclaims  :  Who  will  now  dare  to  imagine  a 
disagreement  between  the  law  and  the  promises  ?  And 
yet  this  does  not  prevent  Paul  from  proceeding  to  re- 
move the  difiiculties  that  might  still  arise.  Before 
answering  the  question,  he  expresses,  in  his  usual  man- 
ner, a  high  disdain  of  such  folly — God  forbid  ;  thus 
intimating  the  strong  abhorrence  with  which  pious  men 
must  regard  whatever  brings  reproach  on  the  Divine 
character.  But  another  instance  of  high  address,  which 
claims  our  notice,  is  found  in  this  turn  of  expression. 
He  charges  his  adversaries  with  the  offence  of  making 
God  contradict  himself.  For  from  him  the  law  and  the 
promises  have  evidently  proceeded :  whoever  then 
alleges  any  contradiction  between  them  blasphemes 
against  God  :  but  they  do  contradict  each  other,  if  the ' 
law  justifies.  Thus  does  Paul  most  dexterously  retort 
upon  his  adversaries  the  charge  which  they  falsely  and 
calumniously  brought  against  him.  For  if  there  had 
been  a  law  given.  The  reply  is  what  is  called  indirect, 
and  does  not  plainly  assert  an  agreement  between  the  law 
and  the  promises,  but  contains  all  that  is  necessary  to 
remove  the  contradiction.  At  first  sight,  you  would 
say  that  this  sentence  departs  from  the  context,  and  has 
nothing  to  do  with  the  solution  of  the  question  ;  but 
this  is  not  the  case.  The  law  would  be  opposed  to  the 
promises,  if  it  had  the  power  of  justifying ;  for  there 
would  be  two  opposite  methods  of  justifying  a  man,  two 


VER.  22.]  TO  THE  GALATIANS.  85 

separate  roads  towards  the  attainment  of  righteousness. 
But  Paul  refuses  to  the  law  such  a  power ;  so  that  the 
contradiction  is  removed.  I  would  admit,  says  he,  that 
righteousness  is  obtained  by  the  law,  if  salvation  were 
found  in  it.     But  what  ? 

22.  The  scripture  hath  concluded.  By  the  word 
Scripture  is  chiefly  intended  the  law  itself.  It  "  hath 
concluded  all  under  sin,"  and  therefore  instead  of  giving, 
it  takes  away  righteousness  from  all.  The  reasoning  is 
most  powerful.  You  seek  righteousness  in  the  law  : 
but  the  law  itself,  with  the  whole  of  Scripture,  leaves 
nothing  to  men  but  condemnation ;  for  all  men,  with 
their  works,  are  pronounced  to  be  unrighteous  :  who 
then  shall  live  by  the  law  ?  He  alludes  to  these  words, 
"  If  a  man  do,  he  shall  live  in  them."  ^  Shut  out  by  it, 
says  he,  from  life  through  guilt,  in  vain  should  we  seek 
salvation  by  the  law. — The  word  translated  all  ^  signi- 
fies all  things,  and  conveys  more  than  if  he  had  said  all 
men  ;  for  it  embraces  not  only  men,  but  every  thing 
which  they  possess  or  can  accomplish. 

That  the  promise  hy  faith.  There  is  no  remedy  but 
to  throw  away  the  righteousness  of  works,  and  betake 
ourselves  to  the  faith  of  Christ.  The  result  is  certain. 
If  works  come  into  judgment,  we  are  all  condemned  ; 
therefore  we  obtain,  by  the  faith  of  Christ,  a  free 
righteousness.  This  sentence  is  full  of  the  highest  consola- 
tion. It  tells  us  that,  wherever  we  hear  ourselves  con- 
demned in  Scripture,  there  is  help  provided  for  us  in 
Christ,  if  we  betake  ourselves  to  him.  We  are  lost, 
tliough  God  were  silent :  why  then  does  he  so  often  pro- 
nounce that  we  are  lost  ?  It  is  that  we  may  not  perish  by 
everlasting  destruction,  but,  struck  and  confounded 
by  such  a  dreadful  sentence,  may  by  faith  seek  Christ, 
through  whom  we  "  pass  from  death  unto  life."^  By  a 
figure  of  speech,'*  in  which  the  thing  containing  is  put 
for  the  thing  contained,  the  jorowim  denotes  that  which 
is  promised. 

23.  But  before  faith  came,  we  were  kept  under 

*  Ley,  xviii.  5.     ^  ra  icavra,    ^  1  John  iii.  14. 


86 


ON  THE  EPISTLE  OF  PAUL  [cHAP.  III. 


the  law,  shut  up  unto  the  faith  which  should  after- 
wards be  revealed.  24.  Wherefore  the  law  was 
our  schoolmaster  to  bring  us  unto  Christ,  that  we 
might  be  justified  by  faith.  25.  But  after  that 
faith  is  come,  we  are  no  longer  under  a  school- 
master. 26.  For  ye  are  all  the  children  of  God 
by  faith  in  Christ  Jesus.  27.  For  as  many  of  you 
as  have  been  baptized  into  Christ  have  put  on 
Christ.  28.  There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is  neither 
male  nor  female  ;  for  ye  are  all  one  in  Christ  Jesus. 
29.  And  if  ye  he  Christ's,  then  are  ye  Abraham's 
seed,  and  heirs  according  to  the  promise. 

23.  Beforefaiih  came.  The  question  proposed  is  now 
more  fully  defined.  He  explains  at  great  length  the 
use  of  the  law,  and  the  reason  why  it  was  temporal ; 
for  otherwise  it  would  have  appeared  to  be  always  un- 
reasonable that  a  law  should  be  delivered  to  the  Jews, 
from  which  the  Gentiles  were  excluded.  If  there  be 
but  one  church  consisting  of  Jews  and  Gentiles,  why 
is  there  a  diversity  in  its  government  ?  Whence  is 
this  new  liberty  derived,  and  on  what  authority  does  it 
rest,  since  the  fathers  were  under  subjection  to  the  law  ? 
He  therefore  informs  us,  that  the  distinction  is  such  as 
not  to  interrupt  the  union  and  harmony  of  the  church. 
We  must  again  remind  the  reader  that  Paul  does  not 
treat  exclusively  of  ceremonies,  or  of  the  moral  law,  but 
embraces  the  whole  economy  by  which  the  Lord  govern- 
ed his  people  under  the  Old  Testament.  It  became  a 
subject  of  dispute  whether  the  form  of  government  in- 
stituted by  Moses  had  any  influence  in  obtaining  righte- 
ousness. Paul  compares  this  law  first  to  a  pi-ison^  and 
next  to  a  schoolmaste7\  Such  was  the  nature  of  the  law, 
as  both  comparisons  plainly  show,  that  it  could  not 
have  been  in  force  beyond  a  certain  time. 

Faith  denotes  the  full  revelation  of  those  things 
which,  during  the  darkness  of  the  shadows  of  the  law, 
were  dimly  seen ;  for  he  does  not  intend  to  say  that 


VER.  24.]  TO  THE  GALATIANS.  87 

the  fathers,  who  lived  under  the  law,  did  not  possess 
faith.  The  faith  of  Abraham  has  already  come  under 
our  notice,  and  other  instances  are  quoted  by  the  author 
of  the  Epistle  to  the  Hebrews.^  The  doctrine  of  faith, 
in  short,  is  attested  by  Moses  and  all  the  prophets  :  but 
as  faith  was  not  then  clearly  manifested,  so  the  time  of 
faith  is  an  appellation  here  given,  not  in  an  absolute, 
but  in  a  comparative  sense,  to  the  time  of  the  New 
Testament.  That  this  was  his  meaning  is  evident  from 
what  he  immediately  adds,  that  they  were  shut  up  unto 
the  faith  which  should  afterwards  he  revealed ;  for  this 
implies  that  those  who  were  under  the  custody  of  the 
law  were  partakers  of  the  same  faith.  The  law  did  not 
restrain  them  from  faith,  but  that  they  might  not  wan- 
der from  the  fold  of  faith,  it  kept  possession  of  them- 
selves. There  is  an  elegant  allusion,  too,  to  what  he 
had  formerly  said,  that  "  the  scripture  hath  concluded 
all  under  sin."  They  w^ere  besieged  on  every  hand  by 
the  curse,  but  this  siege  was  counteracted  by  an  im- 
prisonment which  protected  them  from  the  curse  ;  so 
that  the  imprisonment  by  the  law  is  here  proved  to 
have  been  highly  generous  in  its  character. 

(Faith  was  not  yet  revealed^  not  because  the  fathers 
wanted  light,  but  because  they  had  less  light  than  we 
have.  The  ceremonies  might  be  said  to  shadow  out  an 
absent  Christ,  but  to  us  he  is  represented  as  actually 
present,  and  thus  while  they  had  the  mirror,  we  have 
the  substance.  Whatever  might  be  the  amount  of  dark- 
ness under  the  law,  the  fathers  were  not  ignorant  of  the 
road  in  which  they  were  to  walk.  Though  the  dawn 
is  not  equal  to  the  splendour  of  noon,  yet,  as  it  is  suffi- 
cient to  direct  a  journey,  travellers  do  not  wait  till  the 
sun  is  fully  risen.  Their  portion  of  light  resembled  the 
dawn,  which  was  enough  to  preserve  them  from  all 
error,  and  guide  them  to  everlasting  blessedness. 

24.  Wherefore  the  law  was  our  schoolmaster.  This 
is  the  second  comparison,  which  still  more  clearly  ex- 
presses Paul's  design.     A  schoolmaster  is  not  appointed 

1  Heb.  xi. 


88  ON  THE  EPlSTLE  OF  PAUL  [CHAP.  III. 

for  the  whole  life,  but  only  for  childhood,  as  the  etymo- 
logy of  the  Greek  word  ^  implies.  Besides,  in  training 
a  child,  the  object  is  to  prepare  him,  by  the  instructions 
of  childhood,  for  maturer  years.  The  comparison  ap- 
plies in  both  respects  to  the  law,  for  its  authority  was 
limited  to  a  particular  age,  and  its  whole  object  was  to 
prepare  its  scholars  in  snch  a  manner,  that  when  its  ele- 
mentary instructions  were  closed,  they  might  make  pro- 
gress worthy  of  manhood.  And  so  he  adds,  that  it  was 
our  schoolmaster  ?<n^o  Christ.^  The  grammarian,  when 
he  has  trained  a  boy,  delivers  him  into  the  hands  of 
another,  who  conducts  him  through  the  higher  branches 
of  a  finished  education.  In  like  manner,  the  law  was 
the  grammar  of  theology,  which,  after  carrying  its 
scholar  a  short  way,  handed  them  over  to  faith  to  be 
completed.  Thus,  Paul  compares  the  Jews  to  children, 
and  us  to  advanced  youth. 

But  what  was  the  instruction  or  education  of  this 
schoolmaster  ?  First,  the  law,  by  displaying  the  jus- 
tice of  God,  convinced  them  that  in  themselves  they 
were  unrighteous ;  for  in  the  commandments  of  God, 
as  in  a  mirror,  they  might  see  how  far  they  were  distant 
from  true  righteousness.  They  were  thus  reminded  that 
righteousness  must  be  sought  in  some  other  quarter. 
The  promises  of  the  law  served  the  same  purpose,  and 
might  lead  to  such  reflections  as  these  :  If  you  cannot 
obtain  life  by  works,  but  by  fulfilling  the  law,  some  new 
and  different  method  must  be  sought.  Your  weakness 
will  never  allow  you  to  ascend  so  high  ;  nay,  though 
you  desire  and  strive  ever  so  much,  you  will  fall  far 
short  of  the  object.  The  threatenings,  on  the  other 
hand,  pressed  and  entreated  them  to  seek  refuge  from 
the  wrath  and  curse  of  God,  and  gave  them  no  rest  till 
they  were  constrained  to  seek  the  grace  of  Christ. 

Such  too,  was  the  tendency  of  all  the  ceremonies  ; 
for  what  end  did  sacrifices  and  washings  serve  but  to 
keep  the  mind  continually  fixed  on  pollution  and  con- 
demnation ?     AVhcn  a  man's  uncleanncss  is  placed  be- 

*  TTat^aywvof .  *  uq  XpicTTov. 


VER.  25.]  TO  THE  GALATIANS.  89 

fore  his  eyes,  when  the  unoffending  animal  is  held  forth 
as  the  image  of  his  own  death,  how  can  he  indulge  in 
sleep  ?  How  can  he  but  be  roused  to  the  earnest  cry 
for  deliverance  ?  Beyond  all  doubt,  ceremonies  accom- 
plished their  object,  not  merely  by  alarming  the  con- 
science, and  "  casting  down  imaginations  ;"^  but  by  ex- 
citing them  to  the  faith  of  the  coming  Redeemer.  In 
the  imposing  services  of  the  Mosaic  ritual,  every  thing 
that  was  presented  to  the  eye  bore  an  impress  of  Christ. 
The  law,  in  short,  was  nothing  else  than  an  immense 
variety  of  exercises,  in  which  the  worshippers  were  led 
by  the  liand  to  Christ.  That  we  might  be  justified  by 
faith.  He  has  already  said  that  the  law  is  not  perfect, 
when  he  compared  it  to  the  training  of  childhood  ;  but 
it  would  make  men  perfect  if  it  bestowed  upon  them 
righteousness.  Wliat  remains  but  that  faith  shall  take 
its  place  ?  And  so  it  does,  when  we,  who  are  destitute 
of  a  righteousness  of  our  own,  are  clothed  by  it  with 
the  righteousness  of  Christ.  Thus  is  the  saying  accom-. 
plished,  "  he  hath  filled  the  hungry  with  good  things."  ^ 
25.  But  after  that  faith  is  come.  This  phrase  has  been 
already  considered.  It  denotes  the  brighter  revela- 
tion of  grace  after  that  "  the  vail  of  the  temple  was 
rent  in  twain,"  ^  which,  we  know,  was  effected  by  the 
manifestation  of  Christ.  He  affirms  that,  under  the 
reign  of  Christ,  there  is  no  longer  any  childhood  which 
needs  to  be  placed  under  a  schoolmaster,  and  that, 
consequently,  the  law  has  resigned  its  office, — which  is 
another  application  of  the  comparison.  There  were  two 
things  which  he  had  undertaken  to  prove, — that  the  law 
is  a  preparation  for  Christ,  and  that  it  is  temporal.  But 
is  the  law  so  abolished  that  we  have  nothing  to  do  with 
it  ?  I  answer,  the  law,  so  far  as  it  is  a  rule  of  life,  a 
bridle  to  keep  us  in  the  fear  of  the  Lord,  a  spur  to  cor- 
rect the  sluggishness  of  our  flesh, — so  far,  in  short,  as  it 
is  "  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness,  that  the  man  of  God  may 

^  2  Cor.  X.  5.  '  Luke  i.  53.  ^   Mat.  xxvii.  51. 


90  ON  THE  EPISTLE  OP  PAUL  [cHAP.  II f. 

be  perfect,  thoroughly  furnished  unto  all  good  works,"  ^ 
— is  as  much  in  force  as  ever,  and  remains  untouched. 

In  what  respect,  then,  is  it  abolished  ?  Paul,  we 
have  said,  looks  at  the  law  as  possessing  certain  quali- 
ties, and  those  qualities  we  shall  enumerate.  It  annexes 
to  works  a  reward  and  a  punishment.  It  promises  life 
to  those  who  keep  it,  and  curses  all  transgressors. 
Meanwhile,  it  requires  from  man  the  highest  perfection 
and  most  exact  obedience.  It  makes  no  abatement, 
gives  no  pardon,  and  calls  to  a  severe  reckoning  the 
smallest  offences.  It  does  not  openly  exhibit  Christ 
and  his  grace,  but  points  him  out  at  a  distance,  and 
only  when  hidden  by  the  covering  of  ceremonies.  All 
such  qualities  of  the  law,  Paul  tells  us,  are  abolished  ; 
so  that  the  office  of  Moses  is  now  at  an  end,  so  far  as  it 
differs  in  outward  aspect  from  a  covenant  of  grace. 

26.  For  ye  are  all  the  children  of  God.  It  would  be 
unjust,  and  in  the  highest  degree  unreasonable,  that  the 
law  should  hold  believers  in  perpetual  slavery.  This  is 
proved  by  the  additional  argument,  that  they  are  the 
children  of  God.  It  would  not  be  enough  to  say  that 
we  are  no  longer  children,  unless  it  were  added  that  we 
are  freemen ;  for  in  slaves  age  makes  no  alteration. 
The  fact  of  their  being  the  children  of  God  proves 
their  freedom.  How  ?  By  faith  in  Christ  Jesus  ;  for 
*'  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on 
his  name."  2  Since,  then,  by  faith  we  have  obtained 
adoption,  by  faith  likewise  we  have  obtained  our  free- 
dom. 

27.  As  many  of  you  as  have  been  baptized.  Tlie 
greater  and  loftier  the  privilege  is  of  being  the  children 
of  God,  the  farther  is  it  removed  from  our  senses,  and 
the  more  difficult  to  obtain  belief.  He  therefore  ex- 
plains, in  a  few  words,  what  is  implied  in  our  being 
imited,  or  rather,  made  one  with  the  Son  of  God  ;  so  as 
to  remove  all  doubt,  that  what  belongs  to  him  is  com- 
municated to  us.     lie  employs  the  metaphor  of  a  gar- 

•  2  Tim.  Hi.  16,  17.  2  John  i.  12. 


TER.  27.]  TO  THE  GALATIANS.  91 

raent,  when  he  says  that  the  Galatians  have  put  on 
Christ.  They  are  so  closely  united  to  him,  that,  in 
the  presence  of  God,  they  bear  the  name  and  character 
of  Christ,  and  are  viewed  in  him  rather  than  in  them- 
selves. This  metaphor  or  similitude,  taken  from  gar- 
ments, occurs  frequently,  and  has  been  treated  by  us  in 
other  places.  But  the  argument  that,  because  they  have 
been  baptized,  they  have  put  on  Christ,  appears  weak ; 
for  how  far  is  baptism  from  being  efficacious  in  all  ?  Is 
it  reasonable  that  the  grace  of  the  Holy  Spirit  should  be 
so  closely  linked  to  an  external  symbol  ?  Does  not  the 
uniform  doctrine  of  Scripture,  as  well  as  experience, 
appear  to  confute  this  statement  ?  I  answer,  it  is  cus- 
tomary with  Paul  to  treat  of  the  sacraments  in  two 
points  of  view.  When  he  is  dealing  with  hypocrites, 
in  whom  the  mere  symbol  awakens  pride,  he  then  pro- 
claims loudly  the  emptiness  and  worthlessness  of  the 
outward  symbol,  and  denounces,  in  strong  terms,  their 
foolish  confidence.  In  such  cases  he  contemplates  not 
the  ordinance  of  God,  but  the  corruption  of  wicked 
men.  When,  on  the  other  hand,  he  addresses  be- 
lievers, who  make  a  proper  use  of  the  symbols,  he  then 
views  them  in  connection  with  the  truth — which  they 
represent.  In  this  case,  he  makes  no  boast  of  any  false 
splendour  as  belonging  to  the  sacraments,  but  calls  our 
attention  to  the  actual  fact  represented  by  the  outward 
ceremony.  Thus,  agreeably  to  the  Divine  appointment, 
the  truth  comes  to  be  associated  with  the  symbols. 

Is  it  then  possible  that,  through  the  fault  of  men,  a 
sacrament  shall  cease  to  bear  a  figurative  meaning  ? 
The  reply  is  easy.  Though  wicked  men  may  derive  no 
advantage  from  the  sacraments,  they  still  retain  undi- 
minished their  nature  and  force.  The  sacraments  pre- 
sent, both  to  good  and  to  bad  men,  the  grace  of  God. 
No  falsehood  attaches  to  the  promises  which  they  hold 
out  of  the  grace  of  the  Holy  Spirit.  Believers  receive 
what  is  offered;  and  if  wicked  men,  by  rejecting  it, 
render  the  offer  unprofitable  to  themselves,  their  con- 
duct cannot  destroy  the  faithfulness  of  God,  or  the  true 
meaning  of  the  sacrament.    With  strict  propriety,  then, 


92  ON  THE  EPISTLE  OP  PAUL  [^CHAP.  III. 

does  Paul,  in  addressing  believers,  say,  that  when  they 
were  baptized,  they  "  put  on  Christ ;"  just  as,  in  the 
Epistle  to  the  Romans,  he  says,  "  if  we  have  been 
planted  together  in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection.  "^  In  this 
way,  the  symbol  and  the  Divine  operation  are  kept  dis- 
tinct, and  yet  the  meaning  of  the  sacraments  is  mani- 
fest ;  so  that  they  cannot  be  regarded  as  empty  and  tri- 
vial exhibitions.  AVith  what  base  ingratitude  are  they 
chargeable,  who,  by  abusing  the  precious  ordinances  of 
God,  not  only  render  them  unprofitable  to  themselves, 
but  turn  them  to  their  own  destruction ! 

28.  There  is  neither  Jew  nor  Greek.  There  is  no 
distinction  of  persons  here,  and  it  is  of  no  consequence 
to  what  nation  or  condition  any  one  may  belong  :  nor 
is  circumcision  any  more  regarded  than  sex  or  civil  rank. 
The  reason  is,  that  Christ  makes  them  all  one.  What- 
ever may  have  been  their  former  differences,  Christ 
alone  is  able  to  unite  them  all.  Ye  are  one  :  the  dis- 
tinction is  now  removed.  The  apostle's  object  is  to 
show  that  the  grace  of  adoption,  and  the  hope  of  salva- 
tion, do  not  depend  on  the  law,  but  are  contained  in 
Christ  alone,  who  "  is  all,  and  in  all."^  Greek  is  here 
put,  as  usual,  for  Gentile,  and  one  department  for  the 
whole  class. 

29.  Then  are  ye  Abraham's  seed.  This  is  not  intended 
to  convey  the  idea,  that  to  be  a  child  of  Abraham  is 
better  than  to  be  a  member  of  Christ, — but  to  repress 
the  pride  of  the  Jews,  who  gloried  in  their  privilege, 
as  if  they  alone  were  the  people  of  God.  They  reckoned 
no  distinction  higher  than  to  belong  to  the  race  of 
Abraham ;  and  this  very  distinction  he  makes  to  be 
common  to  all  who  believe  in  Christ.  The  conclusion 
rests  on  this  argument,  that  Christ  is  the  blessed  seed, 
in  whom,  as  we  have  said,  all  the  children  of  Abraham 
are  united.  He  proves  this  by  the  universal  offer  of 
the  inheritance  to  them  all,  from  which  it  follows,  that 
the  promise  includes  them  among  the  children.     It  de- 

'  Rom,  vi.  5.  "Col.  iii.  H, 


VER.  29.]  TO  THE  GALATIANS.  93 

serves  notice,  that  wherever  faith  is  mentioned,  it  is  al- 
ways in  relation  to  the  promise. 


CHAPTER  IV. 

1.  Now  I  say  that  the  heir,  as  long  as  he  is  a 
child,  differ eth  nothing  from  a  servant,  though  he 
be  lord  of  all ;  2.  But  is  under  tutors  and  gover- 
nors, until  the  time  appointed  of  the  father. 
3.  Even  so  we,  when  we  were  children,  were  in 
bondage  under  the  elements  of  the  world  :  4.  But 
when  the  fulness  of  the  time  was  come,  God  sent 
forth  his  Son,  made  of  a  woman,  made  under  the 
law,  5.  To  redeem  them  that  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons. 

1.  Now  I  say.  Whoever  made  the  division  into 
chapters  has  improperly  separated  this  paragraph  from 
the  preceding,  as  it  is  nothing  else  than  the  concluding- 
section,  ^  in  which  Paul  explains  and  illustrates  the  dif- 
ference that  exists  between  us  and  the  ancient  people. 
He  does  so  by  introducing  a  third  comparison,  drawn 
from  the  relation  of  a  person  under  age  to  his  tutor. 
The  young  man,  though  he  is  free,  though  he  is  lord  of 
all  his  father's  family,  still  resembles  a  slave ;  for  he  is 
under  the  government  of  tutors.  But  the  period  of 
guardianship  lasts  only  "  until  the  time  appointed  of  the 
father,"  after  which  he  enjoys  his  freedom.  In  this  re- 
spect the  fathers  under  the  Old  Testament,  being  the 
sons  of  God,  were  free  ;  but  they  were  not  in  possession 
of  freedom,  while  the  law  held  the  place  of  their  tutor, 
and  kept  them  under  its  yoke.  That  slavery  of  the 
law  lasted  as  long  as  it  pleased  God,  who  put  an  end  to 


94  ON  THE  EPISTLE  OF  PAUL  [[CHAP.  IV. 

it  at  the  coming  of  Christ.  Lawyers  enumerate  various 
methods  by  which  the  tutelage  or  guardianship  is 
brought  to  a  close ;  but  of  all  these  metliods,  the  only 
one  adapted  to  this  comparison  is  that  which  Paul  has 
selected,  ''  the  appointment  of  the  father." 

Let  lis  now  examine  the  separate  clauses.  Some  ap- 
ply the  comparison  in  a  different  manner  to  the  case  of 
any  man  whatever,  whereas  Paul  is  speaking  of  two 
nations.  AVhat  they  say,  I  acknowledge,  is  true ;  but 
it  has  nothing  to  do  with  the  present  passage.  The 
elect,  thougli  they  are  the  children  of  God  from  the 
womb,  yet  until  by  faith  they  come  to  the  possession 
of  freedom,  remain  like  slaves  under  the  law  ;  but  from 
the  time  that  they  have  known  Christ,  they  no  longer 
require  this  kind  of  tutelage.  Granting  all  this,  I  deny 
that  Paul  here  treats  of  individuals,  or  draws  a  distinc- 
tion between  the  time  of  unbelief  and  the  calling  by 
faith.  The  matters  in  dispute  were  these.  Since  the 
church  of  God  is  one,  how  comes  it  that  our  condition 
is  different  from  that  of  the  Israelites  ?  Since  we  are 
free  by  faith,  how  comes  it  that  they,  who  had  faith  in 
common  with  us,  were  not  partakers  with  ns  of  the 
same  freedom  ?  Since  we  are  all  equally  the  children 
of  God,  how  comes  it  that  we  at  this  day  are  exempt 
from  a  yoke  which  they  were  forced  to  bear  ?  On  these 
points  the  controversy  turned,  and  not  on  the  manner 
in  which  the  law  reigns  over  each  of  us  before  we  are 
freed  by  faith  from  its  slavery.  Let  this  point  be  first 
of  all  settled,  that  Paul  here  compares  the  Israelitish 
church,  which  existed  under  the  Old  Testament,  with 
the  Christian  church,  that  thus  we  may  perceive  in 
what  points  we  agree  and  in  what  we  differ.  This 
comparison  furnishes  most  abundant  and  most  profita- 
ble instructi(m. 

First,  we  learn  from  it  that  our  hope  at  the  present 
day,  and  that  of  the  fathers  under  the  Old  Testament, 
have  been  directed  to  the  same  inheritance  ;  for  they 
wore  partakers  of  the  same  adoption.  According  to 
the  dreams  of  some  fanatics,  and  of  Servctus  among 
others,   the  fathers  were  divinely  elected  for  the  sole 


VER.  1.]  TO  THE  GALATIANS.  95 

purpose  of  prefiguring  to  us  a  people  of  God.  Paul, 
on  the  other  hand,  contends  that  they  were  elected  in 
order  to  be  together  with  us  the  children  of  God,  and 
particularly  attests  that  to  them,  not  less  than  to  us, 
belonged  the  spiritual  blessing  promised  to  Abraham. 
Secondly,  we  learn  that,  notwithstanding  of  their  out- 
ward slavery,  their  consciences  were  still  free.  The 
"  hard  bondage  "  ^  of  the  law  did  not  hinder  Moses  and 
Daniel,  the  pious  kings,  priests,  and  prophets,  and  the 
whole  company  of  believers,  from  being  free  in  spirit. 
They  bore  the  yoke  of  the  law  upon  their  shoulders,  but 
with  a  free  spirit  they  worshipped  God.  More  parti- 
cularly, having  been  instructed  concerning  the  free  par- 
don of  sin,  their  consciences  were  delivered  from  the 
tyranny  of  sin  and  death.  They  held  the  same  doc- 
trine, w^ere  joined  vvith  us  in  the  true  unity  of  faith, 
placed  reliance  on  the  one  Mediator,  called  on  God  as 
their  Father,  and  were  led  by  the  same  Spirit.  All 
this  leads  to  tlie  conclusion  that  the  difference  between 
us  and  the  ancient  fathers  lies  in  accidents,  not  in  sub- 
stance. In  all  the  leading  characters  of  the  Testament 
or  Covenant  we  agree :  the  ceremonies  and  form  of 
government,  in  which  we  differ,  were  mere  additions. 
Besides,  that  period  was  the  infancy  of  the  church,  but 
now  that  Christ  is  come,  the  church  has  arrived  at  the 
estate  of  manhood. 

The  meaning  of  Paul's  words  is  clear,  but  lias  he  not 
some  appearance  of  contradicting  himself  ?  In  the 
Epistle  to  the  Ephesians  he  exliorts  us  to  make  daily 
progress  "  till  we  come  unto  a  perfect  man,  unto  the 
measure  of  the  stature  of  the  fulness  of  Christ."  ^  In 
the  first  Epistle  to  the  Corinthians  he  says,  "  I  have  fed 
you  with  milk,  and  not  with  meat :  for  hitherto  ye  were 
not  able  to  bear  it,  neither  yet  now  are  ye  able  ;"  ^  and 
shortly  after  this  he  compares  the  Galatians  to  chil- 
dren.'* In  those  passages,  I  reply,  the  apostle  speaks 
of  particular  men,  and  of  their  faith  as  individuals  ;  but 
here  he  speaks  generally  of  two  bodies  without  regard 

^  Exod.  i.  14.       2  Epjj^  ly^  12.       ^  1  Cor.  iii.  2.      *  Gal.  iv.  19. 


96  ON  THE  EPISTLE  OF  PAUL  [CUAP.  IV. 

to  persons.  This  reply  will  assist  us  in  resolving  a 
much  greater  difficulty.  When  we  look  at  the  match- 
less faith  of  Abraham,  and  the  vast  intelligence  of  the 
holy  prophets,  with  what  effrontery  shall  we  dare  to  talk 
of  such  men  as  our  inferiors  ?  Were  not  they  rather  the 
heroes,  and  we  the  children  ?  To  say  nothing  of  our- 
selves, who  among  the  Galatians  would  have  been 
found  equal  to  any  of  those  men  ? 

But  here,  as  I  have  already  said,  the  apostle  describes 
not  particular  persons,  but  the  universal  condition  of 
both  nations.  Some  men  were  endowed  with  extraordi- 
nary gifts,  but  they  were  few,  and  the  whole  body  did 
not  share  with  them.  Besides,  though  they  had  been 
numerous,  we  must  inquire  not  what  they  inwardly 
were,  but  what  was  that  kind  of  government  under 
which  God  had  placed  them  ;  and  that  was  manifestly 
a  school,^  a  system  of  instruction  for  children.  And 
what  are  we  now  ?  God  has  broken  those  chains, 
governs  his  church  in  a  more  indulgent  manner,  and  lays 
not  upon  us  such  severe  restraint.  At  the  same  time, 
we  may  remark  in  passing,  that  whatever  amount  of 
knowledge  they  might  attain  partook  of  the  nature  of 
the  period,  for  a  dark  cloud  continually  rested  on  the 
revelation  which  they  enjoyed.  And  hence  that  say- 
ing of  our  Saviour,  "  Blessed  are  the  eyes  which  see  the 
things  that  ye  see:  for  I  tell  you  that  many  prophets 
and  kings  have  desired  to  see  those  things  which  ye 
see,  and  have  not  seen  them  ;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them."  ^  We  now 
understand  in  what  respect  we  are  preferred  to  those 
who  were  greatly  our  superiors ;  for  the  statements  are 
not  applied  to  persons,  but  relate  entirely  to  the 
economy  of  the  Divine  administration. 

This  passage  will  prove  a  most  powerful  battery  for 
destroying  the  pageantry  of  ceremonies,  which  consti- 
tutes the  entire  splendour  of  the  Papal  system.  For 
what  else  is  it  that  dazzles  the  eyes  of  simple  people,  so 
as  to  lead  them  to  regard  the  dominion  of  the  Pope,  if 

?  Luke  X,  2;J,  24, 


VER.  ] .]  TO  THE  GALATIANS.  97 

not  with  admiration,  at  least  with  some  degree  of  rever- 
ence, but  the  magnificent  array  of  ceremonies,  rites, 
gesticulations,  and  equipage  of  every  description,  contriv- 
ed for  the  express  purpose  of  amazing  the  ignorant  ? 
From  this  passage  it  appears  that  they  are  false  dis- 
guises, by  which  the  true  beauty  of  the  church  is  im- 
paired. I  do  not  now  speak  of  greater  and  more  fright- 
ful corruptions,  such  as,  that  they  hold  them  out  for 
divine  worship,  imagine  them  to  possess  the  power  of 
meriting  salvation,  and  enforce  with  more  rigid  severity 
the  observation  of  those  trifles  than  the  whole  law  of 
God.  I  only  advert  to  the  specious  pretext  under 
which  our  modern  contrivers  apologize  for  such  a  mul- 
titude of  abominations.  "What  though  they  object  that 
the  ignorance  of  the  multitude  prevails  to  a  greater  ex- 
tent than  it  formerly  did  among  the  Israelites,  and  that 
many  assistances  are  therefore  required  ?  They  will 
never  be  able  in  this  way  to  prove  that  the  people  must 
be  placed  under  the  discipline  of  a  school  similar  to  what 
existed  among  the  people  of  Israel,  for  I  shall  always 
meet  them  with  the  declaration,  that  the  appointment 
of  God  is  totally  different. 

If  they  plead  expediency,  I  ask,  are  they  better  judges 
of  what  is  expedient  than  God  himself?  Let  us  enter- 
tain the  firm  conviction  that  the  highest  advantage,  as 
well  as  the  highest  propriety,  will  be  found  in  whatever 
God  has  determined.  In  aiding  the  ignorant,  we  must 
employ  not  those  methods  which  the  fancy  of  men  may 
have  been  pleased  to  contrive,  but  those  which  had 
been  fixed  by  God  himself,  who  unquestionably  has 
left  out  nothing  that  was  fitted  to  assist  their  weakness. 
Let  this  shield  suffice  for  repelling  any  objections: 
God  has  judged  otherwise,  and  his  purpose  supplies  to 
us  the  place  of  all  arguments ;  unless  it  be  supposed 
that  men  are  capable  of  devising  better  aids  than  those 
which  God  had  provided,  and  which  he  afterwards 
threw  aside  as  useless.  Let  it  be  carefully  observed, 
Paul  does  not  merely  say  that  the  yoke  which  had  been 
laid  upon  the  Jews  is  removed  from  us,  but  expressly 
lays  down  a  distinction  in  the  government  which  God 


98  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  IV. 

has  commanded  to  be  observed.  I  acknowledge  that 
we  are  now  at  liberty  as  to  all  outward  matters,  but 
only  on  the  condition  that  the  church  shall  not  be  bur- 
dened with  a  multitude  of  ceremonies,  nor  Cliristianity 
confounded  with  Judaism.  The  reason  of  this  we  shall 
afterwards  consider  in  the  proper  place. 

3.  Under  the  elements  of  the  world.  Elements  may 
either  mean,  literally,  outward  and  bodily  things,  or, 
metaphorically,  rudiments  :  I  prefer  the  latter  interpre- 
tation. But  why  does  he  say  that  those  things  which 
had  a  spiritual  signification  were  of  the  ivorld  ?  We 
did  not,  he  says,  enjoy  the  truth  in  a  simple  form,  but 
involved  in  earthly  figures,  and  consequently,  what  w^as 
outward  must  have  been  "of  the  w^orld,"  though  there 
was  concealed  under  it  a  heavenly  mystery. 

4.  When  the  fulness  of  the  titne  ivas  come.  He  pro- 
ceeds with  the  comparison  which  he  had  adduced,  and 
applies  to  his  purpose  the  expression  which  has  already 
occurred,  "  the  time  appointed  of  tlie  Father," — but  still 
showing  that  the  time  which  had  been  ordained  by  the 
providence  of  God  was  proper  and  seasonable.  That 
season  is  the  most  fit,  and  that  mode  of  acting  is  the 
most  proper,  which  the  providence  of  God  directs.  At 
what  time  It  was  expedient  that  the  Son  of  God  should 
be  revealed  to  the  world,  it  belonged  to  God  alone  to 
judge  and  determine.  This  consideration  ought  to  re- 
strain all  curiosity.  Let  no  man  presume  to  be  dis- 
satisfied with  the  secret  purpose  of  God,  and  raise  a  dis- 
pute why  Christ  did  not  appear  sooner.  ^ 

God  sent  forth  his  Son.  These  few  words  contain 
much  instruction.  The  Son  who  was  sent  must  have 
existed  before  he  was  sent,  and  this  proves  his  eternal 
Godhead.  Christ  therefore  is  the  Son  of  God,  sent  from 
heaven.  Yet  this  same  person  was  made  of  a  ivomany 
because  he  assumed  our  nature,  which  shows  that  ha 
has  two  natures.  ^     But  the  language  was  also  cxpress- 

'  If  the  reader  desires  more  full  information  on  this  subject,  he  may 
consult  what  I  have  written  on  the  conclusion  of  the  Ep.  to  the  Rom. 

*  Some  copies  roa;!  ncttum  instead  ofjilhim  ;  but  the  hitter  read- 
ing is  more  generally  followed,  and,  in  my  opinion,  is  preferable. 

Author  s  Note. 


VER.  4.]  TO  THE  GALATIANS.  99 

\y  intended  to  distinguish  Christ  from  other  men,  as 
having  been  formed  of  the  substance  of  his  mother,  and 
not  by  ordinary  generation.  In  any  other  sense,  it 
would  have  been  trifling,  and  foreign  to  the  subject. 
The  word  ivoman  is  here  put  generally  for  the  female 
sex. 

Made  under  the  law.     This  is  the  literal  rendering, 
but  in  my  version  I  have  preferred  another  word,^  which 
expresses  more  plainly  the  fact  that  he  was  placed  in 
subjection  to  the  law.     Christ   the  Son  of  God,  who 
might  have  claimed  to  be  exempt  from  every  kind  of 
subjection,  became  subject  to  the  law.     Why?   He  did 
so  in  our  room,  that  he  might  obtain  freedom  for  us. 
A  man  who  was  free — by  constituting  himself  a  sure- 
ty redeems  a  slave,  by  putting  on  himself  the  chains 
takes  them  off  from  the  other.     So  Christ  chose  to  be- 
come liable  to  keep  the  law,  that  exemption  from  it 
might  be  obtained  for  us  ;  otherwise  it  would  have  been 
to  no  purpose  that  he  should  come  under  the  yoke  of 
the  law,  for  it  certainly  was  not  on  his  own  account 
that  he  did  so.     AVe  must  here  observe,  the  exemption 
from  the  law  whicli  Christ  has  procured  for  us  does  not 
imply  that  we  no  longer  owe  any  obedience  to  the  doc- 
trine of  the  law,  and  may  do  whatever  we  please  ;  for 
the  law  is  the  everlasting  rule  of  a  good  and  holy  life. 
But  Paul  speaks  of  the  law  with  all  its  appendages. 
From  subjection  to  that  law  we  are  redeemed,  because 
it  is  no  longer  what  it  once  was.     "  The  vail  being  rent 
in  twain,"  ^  has  disclosed  our  freedom,  and  this  is  what 
he  immediately  adds. 

5.  That  we  might  receive  the  adoption.  The  fathers, 
under  the  Old  Testament,  were  certain  of  their  adop- 
tion, but  did  not  so  fully  as  yet  enjoy  their  privilege. 
Adoption^  like  the  phrase,  "the  redemption  of  our 
body,"  ^  is  here  put  for  actual  possession.  As,  at  the 
last  day,  v/e  receive  the  fruit  of  our  redemption,  so  now 
we  receive  the  fruit  of  adoption,  of  which  the  holy 
fathers  did  not  partake  before   the  coming  of  Christ. 

^  Redactum  sub  lege.         *  ]Mat.  xxvii.  51.         ^  Rom.  viii.  23. 


100  ON  THE  EPISTLE  OF  PAUL  [CHAP.  IV. 

Those  who  now  burden  the  church  with  an  excess  of 
ceremonies,  defraud  her  of  the  just  right  of  adoption. 

6.  And  because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  of  his  Son  into  your  hearts,  crying, 
Abba,  Father.  7.  Wherefore  thou  art  no  more 
a  servant,  but  a  son  ;  and  if  a  son,  then  an  heir 
of  God  through  Christ.  8.  Howbeit  then,  when 
ye  knew  not  God,  ye  did  service  unto  them  which 
by  nature  are  no  gods.  9.  But  now,  after  that 
ye  have  known  God,  or  rather  are  known  of  God, 
how  turn  ye  again  to  the  weak  and  beggarly  ele- 
ments, whereunto  ye  desire  again  to  be  in  bond- 
age? 10.  Ye  observe  days,  and  months,  and 
times,  and  years.  11.  I  am  afraid  of  you,  lest  I 
have  bestowed  upon  you  labour  in  vain. 

6.  And  because  ye  are  sons.  The  adoption,  which  he 
had  mentioned,  is  proved  to  belong  to  the  Galatians  by 
the  following  argument.  This  adoption  is  the  cause, 
and  must  have  preceded  the  testimony  of  adoption  given 
by  the  Holy  Spirit,  which  is  the  effect.  In  venturing, 
he  says,  to  call  God  your  Father,  you  have  the  advice 
and  direction  of  the  Spirit  of  Christ ;  therefore  it  is  cer- 
tain that  you  are  the  sons  of  God.  This  agrees  with 
what  is  elsewhere  taught  by  him,  that  the  Spirit  is  the 
earnest  and  pledge  of  our  adoption,  and  gives  to  us  a 
well-founded  belief  that  God  regards  us  with  a  father's 
love.  "  Who  hath  also  sealed  us,  and  given  the  earnest 
of  the  Spirit  in  our  hearts.^  Now  he  that  hath  wrought 
us  for  the  self-same  thing  is  God,  who  also  hath  given 
unto  us  the  earnest  of  the  Spirit."  ^ 

But  it  will  be  objected,  do  not  wicked  men,  too, 
carry  their  rashness  so  far  as  to  proclaim  that  God  is 
their  Father  ?  Do  they  not  frequently,  with  greater 
confidence  than  others,  utter  their  false  boasts  ?  I  re- 
ply, Paul's  language  does  not  relate  to  idle  boasting,  or 
to  the  jDroud  opinion  of  himself  which  any  man  may 

'    2  Cor.  i.  22.  *  2  Cor.  v.  5. 


VER.  6.]  TO  THE  GALATIANS.  101 

entertain,  but  to  the  testimony  of  a  pious  conscience 
which  accompanies  the  new  birth.  This  argument  can 
have  no  weight  but  in  the  case  of  believers,  for  ungodly 
men  have  no  experience  of  this  certainty  ;  as  our  Lord 
himself  declares.  "  The  Spirit  of  truth,"  says  he, 
"  whom  the  world  cannot  receive,  because  it  seeth  him 
not,  neither  knoweth  him."  ^  This  is  implied  in  Paul's 
words,  God  hath  sent  forth  the  Spirit  of  his  Son  into 
your  hearts.  It  is  not  what  the  persons  themselves,  in 
the  foolish  judgment  of  the  flesh,  may  venture  to  believe, 
but  what  God  declares  in  their  hearts  by  his  Spirit. 
The  Spirit  of  his  Son  is  a  title  more  strictly  adapted  to 
the  present  occasion  than  any  other  that  could  have 
been  employed.  We  are  the  sons  of  God,  because  we 
have  received  the  same  Spirit  as  his  only  Son. 

Let  it  be  observed,  that  Paul  ascribes  this  universally 
to  all  Christians,  for/  where  this  pledge  of  the  Divine 
love  towards  us  is  wanting,  there  is  assuredly  no  faith. 
Hence  it  is  evident  what  sort  of  Christianity  belongs  to 
Popery,  since  any  man  who  says  that  he  has  the  Spirit 
of  God  is  charged  by  them  with  impious  presumption. 
Neither  the  Spirit  of  God  nor  certainty  belongs  to  their 
notion  of  faith.  This  single  tenet  held  by  them  is  a 
remarkable  proof  that,  in  all  the  schools  of  the  Papists, 
the  devil,  the  father  of  unbelief,  reigns.  I  acknowledge, 
indeed,  that  the  scholastic  divines,  when  they  enjoin 
upon  the  consciences  of  men  the  agitation  of  perpetual 
doubt,  are  in  perfect  agreement  with  what  the  natural 
feelings  of  mankind  would  dictate.  It  is  the  more 
necessary  to  fix  in  our  minds  this  doctrine  of  Paul,  that 
no  man  is  a  Christian  who  has  not  learned,  by  the 
teaching  of  the  Holy  Spirit,  to  call  God  his  Father. 

Crying.  This  participle,  I  think,  is  used  in  order 
to  express  greater  boldness.  Hesitation  does  not  allow 
us  to  speak  freely,  but  keeps  the  mouth  nearly  shut, 
while  the  half-broken  words  can  hardly  escape  from  a 
stammering  tongue.  Crying,  on  the  other  hand,  ex- 
presses firmness   and   unwavering  confidence.      Abba^ 

*  John  xiv.  17. 


102  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

Father.  The  meanino^  of  these  words,  I  have  no  doubt, 
is,  that  calling  upon  God  is  common  to  all  languages. 
It  is  a  fact  which  bears  directly  on  tlie  present  subject, 
that  the  name  Father  is  given  to  God  both  by  the 
Hebrews  and  by  the  Greeks ;  as  had  been  predicted  by 
Isaiah,  "  every  tongue  shall  confess  to  God."'  Since, 
therefore,  Gentiles  are  reckoned  among  the  sons  of  God 
it  is  evident  that  adoption  comes  not  by  the  merit  of 
the  law,  but  by  the  grace  of  faith. 

7.  Wherefore  thou  art  no  more  a  servant.  In  the 
Christian  church  slavery  no  longer  exists,  but  the  con- 
dition of  the  children  is  free.  In  what  respect  the 
fathers  under  the  law  were  slaves,  we  have  already 
inquired  ;  for  their  freedom  was  not  yet  revealed,  but 
was  hidden  under  the  coverings  and  yoke  of  the  law. 
Our  attention  is  again  directed  to  the  distinction  be- 
tween the  Old  and  New  Testaments.  The  ancients 
were  also  sons  of  God,  and  heirs  through  Christ,  but  we 
hold  the  same  character  in  a  different  manner ;  for  wo 
have  Christ  present  with  us,  and  in  that  manner  enjoy 
his  blessings.  ^ 

8.  Ilov'heit,  then,  when  ye  knew  not  God.  This  is  not 
intended  as  an  additional  argument ;  and  indeed  he  had 
already  proved  his  point  so  fully,  that  no  doubt  remain- 
ed, and  the  rebuke  which  was  now  to  be  administered 
could  not  be  evaded.  His  object  is  to  make  their  fall 
appear  more  criminal,  by  comparing  it  with  past  events. 
It  is  not  wonderful,  he  says,  that  formerly  ?/(?  did  service 
unto  them  which  by  nature  are  no  gods ;  for  wherever 
ignorance  of  God  exists,  there  must  be  dreadful  blind- 
ness. You  were  then  wandering  in  darkness,  but  how 
disgraceful  is  it  that  in  the  midst  of  light  you  should 
fall  into  such  gross  errors  !  The  main  inference  is,  that 
the  Galatians  were  less  excusable  for  corrupting  the 
gospel  than  they  had  formerly  been  for  idolatry.     But 

'■  Isa.  xlv.  23.  Rom.  xiv.  11.  Phil.  ii.  11. 

'^  The  whole  of  this  subject  is  handled  by  the  apostle  at  greater 
length  in  his  Epistle  to  the  Romans.  I  judge  it  unnecessary  to  repeat 
here  observations  which  I  have  already  made  in  the  exposition  of 
that  Kpistlc,  and  which  the  reader  may  consult. — Author's  Note. 


VER.  9.]  TO  THE  GALATIANS.  103 

before  we  have  been  enlightened  in  the  true  knowledge 
of  one  God,  we  always  serve  idols,  whatever  pretext 
we  may  throw  over  the  false  religion.  The  lawful 
worship  of  God,  therefore,  must  be  preceded  by  just 
"views  of  his  character.  Bif  nature^  that  is,  in  reality, 
they  are  no  gods.  Every  object  of  worship  w^hich  men 
contrive  is  a  creature  of  their  own  imagination.  In  the 
opinion  of  men  idols  may  be  gods,  but  "  we  know  that 
an  idol  is  nothing  in  the  world,  and  that  there  is  none 
other  God  but  one."  ^ 

9.  Sut  now,  after  that  ye  have  known  God.  No 
language  can  expres  the  base  ingratitude  of  departing 
from  God,  when  he  has  once  been  known.  What  is  it 
but  to  forsake  the  light,  the  life,  the  fountain  of  all 
benefits, — "  to  forsake,"  as  Jeremiah  complains,  "  the 
fountain  of  living  waters,  and  hew  out  cisterns, 
broken  cisterns,  that  can  hold  no  water  !"^  Still  farther 
to  heighten  the  blame,  he  corrects  his  language,  and 
says,  or  rather  are  known  of  God  ;  for  the  greater  the 
grace  of  God  is  towards  us,  our  guilt  in  despising  it 
must  be  the  heavier.  Paul  reminds  the  Galatians 
w^hence  they  had  derived  the  knowledge  of  God.  He 
affirms  that  they  did  not  obtain  it  by  their  own  exer- 
tions, by  the  acuteness  or  industry  of  their  own  minds, 
but  because,  when  they  were  at  the  farthest  possible 
remove  from  thinking  of  him,  God  visited  them  in  his 
mercy.  What  is  said  of  the  Galatians  may  be  extend- 
ed to  all ;  for  in  all  are  fulfilled  the  words  of  Isaiah, 
"I  am  sought  of  them  that  asked  not  for  me  :  I  am 
found  of  them  that  sought  me  not."  ^  The  origin  of  our 
calling  is  the  free  election  of  God,  which  predestinates 
us  to  life  before  we  are  bom.  On  this  depends  our 
calling,  our  faith,  our  whole  salvation. 

How  titrn  ye  again  f  They  could  not  turn  again  to 
ceremonies  which  they  had  never  practised.  The  ex- 
pression is  figurative,  and  merely  denotes,  that  to  fall 
again  into  wicked  superstition,  as  if  they  had  never  re- 
ceived the  truth  of  God,  was  the  height  of  folly.     When 

.     ^  1  Cor.  viii.  4.  "  Jer.  ii.  13.         « Isa.  Ixv.  I. 


104  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

lie  calls  the  ceremonies  heggarhj  elements^  he  views  them 
as  out  of  Christ,  and,  what  is  more,  as  opposed  to  Christ, 
To  the  fathers  they  were  not  only  profitable  exercises 
and  aids  to  piety,  but  efficacious  means  of  grace.  But 
then  their  whole  value  lay  in  Christ,  and  in  the  appoint- 
ment of  God.  The  false  apostles,  on  the  other  hand, 
neglecting  the  promises,  endeavoured  to  oppose  the  cere- 
monies to  Christ,  as  if  Christ  alone  were  not  sufficient. 
That  they  should  be  regarded  by  Paul  as  worthless 
trifles,  cannot  excite  surprise  ;  but  of  this  I  have  already 
spoken.  The  word  bondage  conveys  a  reproof  for  sub- 
mitting to  be  slaves. 

10.  Ye  observe  days.  He  adduces  as  an  instance  one 
description  of  "  elements,"  the  observation  of  days.  No 
condemnation  is  here  given  to  the  observation  of  dates 
in  the  arrangements  of  civil  society.  The  order  of  na- 
ture, out  of  which  this  arises,  is  fixed  and  constant. 
How  are  months  and  years  computed,  but  by  the  revo- 
lution of  the  sun  and  moon  ?  What  distinguishes  sum- 
mer from  winter,  or  spring  from  harvest,  but  the  ap- 
pointment of  God, — an  appointment  which  was  promis- 
ed to  continue  to  the  end  of  the  world  ?*  The  civil  ob- 
servation of  days  contributes  not  only  to  agriculture,  and 
to  matters  of  politics,  and  ordinary  life,  but  is  even  ex- 
tended to  the  government  of  the  church.  Of  what  na- 
ture then  was  the  observation  which  Paul  reproves  ? 
It  was  that  which  would  bind  the  conscience  by  reli- 
gious considerations,  as  if  it  were  necessary  to  the  wor- 
ship of  God,  and  which,  as  he  expresses  it  in  the  Epistle 
to  the  Romans,  would  "esteem  one  day  above  an- 
other." 2 

When  certain  days  are  represented  as  holy  in  them- 
selves, when  one  day  is  distinguished  from  another  on 
religious  grounds,  when  holy  days  are  reckoned  a  part 
of  divine  worship,  then  days  are  improperly  observed. 
The  Jewish  sabbath,  new  moons,  and  other  festivals, 
were  earnestly  pressed  by  the  false  apostles,  because 
they  had  been  appointed  by  the  law.     When  we,  in  the 

^  Gen.  viii.  22.  *  Rom.  xiv.  5. 


VER.  11.]  TO  THE  GALATIANS.  105 

present  age,  make  a  distinction  of  days,  we  do  not  re- 
present them  as  necessary,  and  thus  lay  a  snare  for  the 
conscience  ;  we  do  not  reckon  one  day  to  be  more  holy 
than  another ;  we  do  not  make  days  to  be  the  same 
thing  with  religion  and  the  worship  of  God  ;  but  merely 
attend  to  the  preservation  of  order  and  harmony.  The 
observation  of  days  among  us  is  a  free  service,  and  void 
of  all  superstition. 

11.  Lest  I  have  bestoiued  upon  you  labour  in  vain. 
The  expression  is  harsh,  and  must  have  filled  the  Gala- 
tians  with  alarm  ;  for  what  hope  was  left  to  them  if 
Paul's  labour  had  been  in  vain  ?  Some  have  expressed 
astonishment  that  Paul  should  be  so  powerfully  af- 
fected by  the  observation  of  days,  as  almost  to  desig- 
nate it  a  subversion  of  the  whole  gospel.  But  if  we 
carefully  weigh  the  whole,  we  shall  see  that  there  was 
just  reason.  The  false  apostles  not  only  attempted  to 
lay  the  yoke  of  Jewish  bondage  on  the  neck  of  the 
church,  but  filled  their  minds  with  wicked  superstitions. 
To  bring  back  Christianity  to  Judaism,  was  in  itself  no 
light  evil ;  but  far  more  serious  mischief  was  done  when, 
in  opposition  to  the  grace  of  Christ,  they  set  up  holidays 
as  meritorious  performances,  and  pretended  that  this 
mode  of  worship  would  propitiate  the  Divine  favour. 
When  such  doctrines  were  received,  the  worship  of  God 
was  corrupted,  the  grace  of  Christ  made  void,  and  the 
freedom  of  conscience  oppressed. 

Do  we  wonder  that  Paul  should  be  afraid  that  he 
had  laboured  in  vain,  that  the  gospel  would  henceforth 
be  of  no  service  ?  And  since  that  very  description  of 
impiety  is  now  supported  by  Popery,  what  sort  of  Christ 
or  what  sort  of  gospel  does  it  retain  ?  So  far  as  respects 
the  binding  of  consciences,  they  enforce  the  observation 
of  days  with  not  less  severity  than  was  done  by  Moses. 
They  consider  holidays,  not  less  than  the  false  apostles 
did,  to  be  a  part  of  the  worship  of  God,  and  even  con- 
nect with  them  the  diabolical  notion  of  merit.  The 
Papists  must  therefore  be  held  equally  censurable  with 
the  false  apostles  ;  and  with  this  additional  aggravation, 
that,  while  the  former  proposed  to  keep  those  days 


106  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  IV. 

which  had  been  appointed  by  the  law  of  God,  the  latter 
enjoin  days,  rashly  stamped  with  their  own  seal,  to  be 
observed  as  most  holy. 

12.  Brethren,  I  beseech  you,  be  as  I  am  ;  for  1 
am  as  ye  are:  ye  have  not  injured  me  at  all.  13. 
Ye  know  how,  through  infirmity  of  the  flesh,  I 
preached  the  gospel  unto  you  at  the  first.  14. 
And  my  temptation  which  was  in  my  flesh  ye  des- 
pised not,  nor  rejected ;  but  received  me  as  an 
angel  of  God,  even  as  Christ  Jesus.  15.  Where 
is  then  the  blessedness  ye  spake  of  ?  for  I  bear  you 
record  that,  if  it  had  been  possible,  ye  would  have 
plucked  out  your  own  eyes,  and  have  given  them 
to  me.  16.  Am  I  therefore  become  your  enemy, 
because  I  tell  you  the  truth  ?  17.  They  zealous- 
ly affect  you,  but  not  well ;  yea,  they  would  exclude 
you,  that  ye  might  aff'ect  them.  18.  But  it  is 
good  to  be  zealously  affected  always  in  a  good 
thing ^  and  not  only  when  I  am  present  with  you. 
19.  My  little  children,  of  whom  I  travail  in  birth 
again,  until  Christ  be  formed  in  you,  20.  I  desire 
to  be  present  with  you  now,  and  to  change  my 
voice  ;  for  I  stand  in  doubt  of  you. 

12.  Be  as  I  am.  Having  till  now  spoken  roughly, 
he  begins  to  adopt  a  milder  strain.  The  former  harsh- 
ness had  been  more  than  justified  by  the  heinousness  of 
the  offbnce ;  but  as  he  wished  to  do  good,  he  resolves 
to  adopt  a  style  of  conciliation.  It  is  the  part  of  a  wise 
pastor  to  consider,  not  what  those  who  have  wandered 
may  justly  deserve,  but  what  may  be  the  likeliest 
method  of  bringing  them  back  to  the  right  path.  He 
must  "  be  instant  in  season,  out  of  season ;  reprove,  re- 
buke, exhort,  with  all  long-suffbring  and  doctrine."  ^ 
Following  the  method  which  he  had  recommended  to 
Timothy,  he  leaves  off  chiding,  and  begins  to  use  entrea- 

^  2  Tim.  iv.  2. 


VER.  13.]  TO  THE  GALATIANS.  10? 

ties.  /  beseech  you^  he  says,  and  calls  them  brethren^ 
to  assure  them  that  no  bitterness  had  mingled  with  his 
reproofs. 

The  words,  be  as  1  am,  refer  to  the  affection  of  the 
mind.  As  he  endeavours  to  accommodate  himself  to 
them,  so  he  wishes  that  they  would  do  the  like  by  him 
in  return.  For  I  am  as  ye  are.  "As  I  have  no  other 
object  in  view  than  to  promote  your  benefit,  so  it  is 
proper  that  you  should  be  prevailed  on  to  adopt 
moderate  views,  and  to  lend  a  willing,  obedient  ear^ 
to  my  instructions."  And  here  again  pastors  are  re- 
minded of  their  duty  to  come  down,  as  far  as  they  can, 
to  the  people,  and  to  study  the  various  dispositions  of 
those  with  whom  they  have  to  deal,  if  they  wish  to 
obtain  compliance  with  their  message.  The  proverb 
still  holds  :  "  to  be  loved,  you  must  be  lovely."  Ye 
have  not  injured  me  at  all.  This  is  intended  to  remove 
the  suspicion  which  might  have  rendered  his  former  re- 
proofs more  disagreeable.  If  we  think  that  a  person  is 
speaking  under  a  sense  of  injury,  or  revenging  a  private 
quarrel,  we  turn  away  our  minds  from  him  entirely, 
and  are  sure  to  torture  whatever  he  says  into  an  un- 
favourable interpretation.  Paul  therefore  meets  the  ris- 
ing prejudice  by  saying,  "So  far  as  respects  myself,  I  have 
no  cause  to  complain  of  you.  It  is  not  on  my  own 
account,  nor  from  any  hostility  to  you,  that  I  feel 
warmly ;  and  therefore,  if  I  use  strong  language,  it 
must  arise  from  some  other  cause  than  hatred  or  anger." 

13.  Ye  know  hoiv  that^  through  in firmity  of  the  jiesh. 
He  recals  to  their  recollection  the  friendly  and  respect- 
ful manner  in  v.hich  they  had  received  him,  and  he 
does  so  for  two  reasons.  First,  to  let  them  know  that 
he  loved  them,  and  thus  to  gain  a  ready  ear  to  all  that 
he  says ;  and  secondly,  to  encourage  them,  that,  as 
they  had  begun  well,  they  would  go  on  in  the  same 
course.  This  mention  of  past  occurrences,  then,  while  it 
is  an  expression  of  his  kind  regards,  is  intended  likewise 
as  an  exhortation  to  act  in  the  same  manner  as  they 
had  done  at  an  earlier  period.  By  infirmity  of  the  flesh  he 
1  Prov.  XXV.  12. 


108  ON  THE  EPISTLE  OP  PAUL  [CHAP.  IV. 

moans  here,  as  in  other  places,  what  had  a  tendency  to 
make  him  appear  mean  and  despised.  Flesh  denotes 
his  outward  appearance,  which  the  word  infirmity 
describes  to  have  been  contemptible.  Such  was  Paul 
when  he  came  among  them,  without  show,  without 
pretence,  without  worldly  honours  or  rank,  without 
everythino-  that  could  gain  him  respect  or  estimation 
in  the  eyes  of  men.  Yet  all  this  did  not  prevent  the 
Galatians  from  giving  him  the  most  honourable  recep- 
tion. The  narrative  contributes  powerfully  to  his  argu- 
ment ;  for  what  was  there  in  Paul  to  awaken  their 
esteem  or  veneration,  but  the  power  of  the  Holy  Spirit 
alone  ?  Under  what  pretext,  then,  will  they  now  begin 
to  despise  that  power  ?  Next,  they  are  charged  with 
inconsistency,  since  no  subsequent  occurrence  in  the  life 
of  Paul  could  entitle  them  to  esteem  him  less  than  be- 
fore. But  this  he  leaves  to  be  considered  by  the  Gala- 
tians, contenting  himself  with  indirectly  suggesting  it 
as  a  subject  of  consideration. 

14.  My  temptation.  That  is,  though  ye  perceived 
me  to  be,  in  a  worldly  point  of  view,  a  contemptible 
person,  yet  ye  did  not  reject  me.  He  calls  it  a  tempta- 
tion or  trial,  because  it  was  a  thing  not  unknown  or 
hidden,  and  he  did  not  himself  attempt  to  conceal  it,  as 
is  usually  done  by  ambitious  men,  who  are  ashamed  of 
any  thing  about  them  that  may  lower  them  in  public 
estimation.  It  frequently  happens  that  unworthy  per- 
sons receive  applause,  before  their  true  character  has 
been  discovered,  and  shortly  afterwards  are  dismissed 
witli  shame  and  disgrace.  But  widely  different  was  the 
case  of  Paul,  who  had  used  no  disguise  to  imposej  on 
the  Galatians,  but  had  frankly  told  them  wliat  he  was. 

As  an  angel  of  God.  In  this  light  every  true  minis- 
ter of  Christ  ought  to  be  regarded.  As  God  employs 
the  services  of  angels  for  communicating  to  us  his 
favours,  so  godly  teachers  are  divinely  raised  up  to  ad- 
minister to  us  the  most  excellent  of  all  blessings,  the 
doctrine  of  eternal  salvation.  Not  without  good  reason 
are  they,  by  whose  hands  God  dispenses  to  us  such  a 
treasure,  compared  to  angels  :    for  they  too   are  the 


VER.  15.]  TO  THE  GALATIANS.  109 

messengers  of  God,  by  whose  mouth  God  speaks  to  us. 
And  this  argument  is  used  by  Malachi.  "  The  priest's 
lips  should  keep  knowledge,  and  they  should  seek  the 
law  at  his  mouth, jf^j-  he  is  the  messenger  of  the  Lord  of 
Hosts." 

But  the  apostle  rises  still  higher,  and  adds,  even  as 
Christ  Jesus  ;  for  the  Lord  himself  commands  that  his 
ministers  shall  be  viewed  in  the  same  light  as  himself. 
"  He  that  heareth  you  heareth  me,  and  he  that  de- 
spiseth  you  despiseth  me."  ^  Nor  is  this  wonderful ;  for 
it  is  in  his  name  that  they  discharge  their  embassy,  and 
thus  they  hold  the  rank  of  him  in  whose  room  they  act. 
Such  is  the  highly  commendatory  language  which  re- 
veals to  us  at  once  the  majesty  of  the  Gospel,  and  the 
honourable  character  of  its  ministry.  If  it  be  the  com- 
mand of  Christ  that  his  ministers  shall  be  thus  honoured, 
it  is  certain  that  contempt  of  them  proceeds  from  the 
instigation  of  the  devil ;  and  indeed  they  never  can  be 
despised  so  long  as  the  word  of  God  is  esteemed.  In 
vain  do  the  Papists  attempt  to  hold  out  this  pretext  for 
their  own  arrogant  pretensions.  As  they  are  plainly 
the  enemies  of  Christ,  how^  absurd  is  it  that  they  should 
assume  the  garb,  and  take  to  themselves  the  character, 
of  Christ's  servants  !  If  they  wish  to  obtain  the  honours 
of  angels,  let  them  perform  the  duty  of  angels  :  if  they 
wish  that  w^e  should  listen  to  them  as  to  Christ,  let  them 
convey  to  us  faithfully  his  pure  word. 

15.  WJiere  is  then  the  blessedness  ?  Paul  had  made 
them  happy,  and  he  intimates  that  the  pious  affection 
with  which  they  formerly  regarded  him  was  an  expres- 
sion of  their  happiness.  But  now,  by  allowing  them- 
selves to  be  deprived  of  the  services  of  him  to  whom 
they  ought  to  have  attributed  whatever  knowledge  they 
possessed  of  Christ,  they  gave  evidence  that  they  were 
unhappy.  This  hint  was  intended  to  produce  keen  re- 
flection. "  What  ?  Shall  all  this  be  lost  ?  Will  you 
forfeit  all  the  advantage  of  having  once  heard  Christ 
speaking  by  my  lips  ?  Shall  the  foundation  in  the  faith 

^Lukex.  16. 


1 10  ON  THE  EPISTLE  OF  PAUL  [ciIAP.  IV. 

which  you  received  from  me  be  to  no  purpose  ?  Sliall 
your  falling  away  now  destroy  the  glory  of  your  obe- 
dience in  the  presence  of  God  ?"  In  sliort,  by  despising 
the  pure  doctrine  which  they  had  embraced,  they  throw 
away,  of  their  own  accord,  the  blessedness  whicli  they 
had  obtained,  and  draw  down  upon  themselves  the  de- 
struction in  which  their  unhappy  career  must  terminate. 
— For  I  bear  you  record.  It  is  not  enough  that  pastors 
be  respected,  if  they  are  not  also  loved  ;  for  both  are 
necessary  to  make  the  doctrine  they  preach  be  fully  re- 
lished, and  both,  the  apostle  declares,  had  existed  among 
the  Galatians.  lie  had  already  spoken  of  their  respect 
for  him,  and  he  now  speaks  of  their  love.  To  be  will- 
ing to  pluck  out  their  own  eyes^  if  it  had  been  necessary, 
was  an  evidence  of  very  extraordinary  love,  stronger 
than  the  willingness  to  part  with  life. 

16.  Am  I  therefore  become  your  enemy  ?  He  now  re- 
turns to  speak  about  himself.  It  was  entirely  their  own 
fault,  he  says,  that  they  had  changed  their  minds. 
Though  it  is  a  common  remark,  that  truth  begets  hatred, 
yet,  except  tlirough  the  malice  and  wickedness  of  those 
who  refuse  to  hear  it,  truth  is  never  hateful.  AYhile  he 
vindicates  himself  from  any  blame  in  the  unhappy  dif- 
ference between  them,  he  glances  slightly  at  their  ingra- 
titude. Yet  still  his  advice  is  friendly,  not  to  reject  on 
rash  or  light  grounds,  the  apostleship  of  one  whom  they 
had  formerly  considered  to  be  worthy  of  their  warmest 
love.  What  can  be  more  unbecoming  than  that  tlie 
hatred  of  truth  should  change  enemies  into  friends? 
His  aim  then  is,  not  so  much  to  upbraid,  as  to  move 
them  to  repentance. 

17.  They  zealously  affect  you.  He  comes  at  length 
to  tlie  false  apostles,  and  does  more  by  silence  to  make 
them  odious,  than  if  he  had  given  their  names ;  for  we 
usually  abstain  from  naming  those  whose  very  names 
produce  in  us  dislike  and  aversion.  He  mentions  the 
immoderate  ambition  of  those  men,  and  warns  the  Gala- 
tians not  to  be  led  astray  by  their  appearance  of  zeal. 
The  comparison  is  borrowed  from  honourable  love,  as 
contrasted  with  those  professions  of  regard  which  arise 


VER.  18.]  TO  THE  GALATIANS.  *  111 

from  unhallowed  desires.  "  Zealous  affection,"  on  the 
part  of  the  false  apostles,  ought  not  to  impose  upon 
them,  for  it  proceeded  not  from  right  zeal,  but  from  an 
improper  desire  of  obtaining  reputation, — a  desire  most 
unlike  that  holy  jealousy  of  which  Paul  speaks  to  the 
Corinthians.  "  For  I  am  jealous  over  you  with  godly 
jealousy  ;  for  I  have  espoused  you  to  one  husband,  tliat 
I  ma}^  present  you  as  a  chaste  virgin  to  Christ.  But  I 
fear  lest  by  any  means,  as  the  serpent  beguiled  Eve 
through  his  subtlety,  so  your  minds  should  be  corrupted 
from  the  simplicity  that  is  in  Christ."  ^ 

To  expose  still  more  fully  their  base  arts,  he  corrects 
liis  language.  Yea,  they  ivonld  exclude  you.  They  not 
only  endeavour  to  gain  your  affections,  but  as  they  can- 
not obtain  possession  of  you  by  any  other  means,  they 
endeavour  to  kindle  strife  between  us.  When  you  have 
been  thrown  as  it  were  destitute,  they  expect  tliat  you 
will  yield  yourselves  up  to  them ;  for  they  perceive  that, 
so  long  as  there  shall  be  maintained  between  us  a  re- 
ligious harmony,  they  can  have  no  influence.  This 
stratagem  is  frequently  resorted  to  by  all  the  ministers 
of  Satan.  By  producing  in  the  people  a  dislike  of  their 
pastor,  they  hope  afterwards  to  draw  them  to  them- 
selves ;  and  having  disposed  of  the  rival,  to  obtain  quiet 
possession.  A  careful  and  judicious  examination  of 
their  conduct  will  discover  that  in  this  way  they  al- 
w^ays  begin. 

18.  But  it  is  good  to  he  zealously  affected.  It  is  hard 
to  say  whether  this  refers  to  himself  or  to  the  Galatians. 
Good  ministers  are  exhorted  to  cherish  holy  jealousy  in 
watching  over  the  churches,  "  that  they  may  present 
them  as  a  chaste  virgin  to  Christ."  ^  If  it  refers  to  Paul, 
tlie  meaning  will  be  :  I  too  possess  a  strong  affection  for 
you,  but  with  a  totally  different  design  :  and  I  do  so 
as  much  when  I  am  absent  as  when  I  am  present,  be- 
cause I  do  not  seek  my  own  advantage.  But  I  am 
rather  inclined  to  view  it  as  referring  to  the  Galatians, 
tliongh  in  this  case  it  will  admit  of  more  than  one  in- 

'  2  Cor.  xi.  2,  3.  ^  2  Cor.  xi.  2. 


112  ON  THE  EPISTLE  OF  PAUL      [CHAP.  IV. 

terpretation.  It  may  mean  :  They  indeed  attempt  to 
withdraw  your  affections  from  me,  that  when  you  are 
thrown  destitute,  you  may  remove  to  them ;  but  do 
you,  who  loved  me  while  I  was  ])resent,  continue  to  che- 
rish the  same  regard  for  me  when  I  am  absent.  But  a 
more  correct  explanation  is  suggested  by  the  opposite 
senses  which  the  word  ^  bears.  As,  in  the  former  verse, 
he  had  used  the  word  affect  in  a  bad  sense,  denoting  an 
improper  way  of  accomplishing  an  object,  so  hero  he 
uses  it  in  a  20od  sense,  denotino-  a  zealous  imitation  of 
the  good  qualities  of  another.  Having  condemned  false 
zeal,  he  now  exhorts  the  Galatians  to  engage  in  a  dif- 
ferent sort  of  competition,  and  that,  too,  while  he  was 
absent. 

19.  Mif  little  children.  The  word  children  is  still 
softer  and  more  affectionate  than  hrethren  ;-^  and  the 
diminutive,  little  children.,  is  an  expression,  not  of  con- 
tempt, but  of  endearment,  though,  at  the  same  time,  it 
suggests  the  tender  years  of  those  who  ought  now  to 
have  arrived  at  full  age.  ^  The  style  is  abrupt,  which 
is  usually  the  case  with  highly  pathetic  passages.  Strong 
feeling,  from  the  difficulty  of  finding  adequate  expres- 
sion, breaks  off  our  words  when  half  uttered,  while  the 
powerful  emotion  chokes  the  utterance. 

Of  whom  I  travail  in  hirth  again.  This  phrase  is 
added,  to  convey  still  more  fully  his  vehement  affection, 
which  endured,  on  their  account,  the  throes  and  pangs 
of  a  mother.  It  denotes  likewise  his  anxiety  ;  for  "  a 
woman,  when  she  is  in  travail,  hath  sorrow,  because  her 
hour  is  come  ;  but  as  soon  as  she  is  delivered  of  the 
child,  she  remembercth  no  more  the  anguish,  for  joy 
that  a  man  is  born  into  tlie  world."  "*  Until  Christ  he 
formed  in  you.  That  Christ  should  be  formed  in  us  is 
the  same  thing  with  our  being  formed  in  Christ ;  for  we 
are  born  so  as  to  become  new  creatures  in  him,  and  he, 
on  tlie  other  hand,  is  born  in  us,  so  that  we  live  his  life. 
Since  the  true  image  of  Christ,  through  the  superstitions 
introduced  by  the  false  ajiostles,  had  been  defaced,  Paul 

^  :,i]\ovoOai..  2  Ver.  12.  "  Ileb.  v.  12.  *  John  xvi.  25. 


VER.  20.]  TO  THE  GALATIANS.  113 

labours  to  restore  that  image  in  all  its  perfection  and 
brightness.  This  is  done  by  the  ministers  of  the  Gospel, 
when  they  give  '*  milk  to  babes,  and  strong  meat  to 
them  that  are  of  full  age  ;"  ^  and,  in  short,  ought  to  be 
their  employment  during  the  whole  course  of  their 
preaching.  But  Paul  here  compares  himself  to  a  woman 
in  labour,  because  the  Galatians  were  not  yet  com- 
pletely born. 

This  is  a  remarkable  passage  for  illustrating  the  effi- 
cacy of  the  Christian  ministry.  True,  we  are  "  born  of 
God ;"  2  but  because  he  employs  a  minister  and  preach- 
ing as  his  instruments  for  that  purpose,  he  is  pleased  to 
ascribe  to  them  that  work  which  himself  performs, 
through  the  power  of  his  Spirit^  in  co-operation  with  the 
labours  of  man.  Let  us  always  attend  to  this  distinc- 
tion, that,  when  a  minister  is  contrasted  with  God,  he 
is  nothing,  and  can  do  nothing,  and  is  utterly  useless  ; 
but  because  the  Holy  Spirit  works  efficaciously  by 
means  of  him,  he  comes  to  be  regarded  and  praised  as  an 
agent.  Still,  it  is  not  what  he  can  do  in  himself,  or 
apart  from  God,  but  wliat  God  does  by  him,  that  is 
there  described.  If  ministers  wish  to  do  any  thing,  let 
them  labour  to  form  Christ,  not  to  form  themselves,  in 
their  hearers.  The  writer  is  now  so  oppressed  with  grief, 
that  he  almost  faints  from  exhaustion  without  complet- 
ing his  sentence. 

20.  /  desire  to  he  present  with  you  now.  This  is  a 
most  serious  expostulation,  the  complaint  of  a  father  so 
perplexed  by  the  misconduct  of  his  sons,  that  he  looks 
around  him  for  advice,  and  knows  not  to  what  hand  to 
turn.  He  wishes  to  have  an  opportunity  of  personally 
addressing  them,  because  we  thus  obtain  a  better  idoa 
of  what  is  adapted  to  present  circumstances ;  because, 
according  as  the  hearer  is  affected,  according  as  he  is 
submissive  or  obstinate,  we  are  enabled  to  regulate  our 
discourse.  But  something  more  than  this  was  meant 
by  the  desire  to  change  the  voice.  He  w^as  prepared 
most  cheerfully  to  assume  a  variety  of  forms,  and  even, 

^  Heb.  V.  13,  14.  2  1  John.  iii.  9. 


114  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  IV. 

if  the  case  required  it,  to  frame  a  new  language.  This 
is  a  course  which  pastors  ought  most  carefully  to  follow. 
They  must  not  be  entirely  guided  by  their  own  inclina- 
tions, or  by  the  bent  of  their  own  genius,  but  must  ac- 
commodate  themselves,  as  far  as  the  case  will  allow,  to 
the  capacity  of  the  people, — with  this  reservation, 
liowever,  tliat  they  are  to  proceed  no  farther  than  con- 
science shall  dictate, and  that  no  departure  from  integrity 
shall  be  made  to  gain  the  favour  of  the  people. 

21.  Tell  me,  ye  that  desire  to  be  under  the  law, 
do  ye  not  hear  the  law  ?  22.  For  it  is  written,  that 
Abraham  had  two  sons  ;  the  one  by  a  bondmaid, 
the  other  by  a  free  woman.  23.  But  he  who  was 
of  the  bondwoman  was  born  after  the  flesh  ;  but  he 
of  the  free  woman  was  by  promise.  24.  Which 
things  are  an  allegory :  for  these  are  the  two  co- 
venants ;  the  one  from  the  mount  Sinai,  which 
gendereth  to  bondage,  which  is  Agar.  25.  For 
this  Agar  is  mount  Sinai  in  Arabia,  and  answer- 
eth  to  Jerusalem  which  now  is,  and  is  in  bondage 
with  her  children.  26.  But  Jerusalem,  which  is 
above,  is  free,  which  is  the  mother  of  us  all. 

21.  Tell  me.  Having  given  exhortations  adapted  to 
touch  the  feelings,  he  follows  up  his  former  doctrine  by 
an  illustration  of  great  beauty.  Viewed  simply  as  an 
argument,  it  would  not  be  very  powerful ;  but  as  a  con- 
firmation added  to  a  most  satisfactory  chain  of  reason- 
ing, it  is  not  unworthy  of  attention. —  To  he  under  the 
law^  signifies  here,  to  come  under  the  yoke  of  the  law, 
on  tlic  condition  that  God  will  act  toward  you  accord- 
ing to  tlie  covenant  of  the  law,  and  that  you,  in  return, 
bind  yourself  to  keep  the  law.  In  any  other  sense  than 
this  all  believers  are  under  the  law  ;  but  the  apostle 
treats,  as  we  have  already  said,  of  the  law  with  its  ap- 
pendages. 

22.  For  it  is  ivritten.  No  man  who  has  a  choice 
given  him  will  be  so  mad  as  to  despise  freedom,  and 
prefer  slavery.     But  here  the  apostle  tcachea  us,  that 


VER.  22.]  TO  THE  GALATIANS.  115 

they  who  are  under  the  law  are  slaves.  Unhappy 
men  !  who  willingly  choose  this  condition,  when  God 
desires  to  make  them  free.  He  gives  a  representation 
of  this  in  the  two  sons  of  Abraham,  one  of  whom,  the 
son  of  a  slave,  held  by  his  mother's  condition,  while  the 
other,  the  son  of  a  free  woman,  obtained  the  inheri- 
tance. He  afterwards  applies  the  whole  history  to  his 
purpose,  and  illustrates  it  in  an  elegant  manner. 

In  the  first  place,  as  the  other  party  armed  them- 
selves with  the  authority  of  the  law,  the  apostle  quotes 
the  law  on  the  other  side.  The  laiu  was  the  name 
usually  given  to  the  Five  Books  of  Moses.  Again,  as 
the  history  which  he  quotes  appeared  to  have  no  bear- 
ing on  the  question,  he  gives  to  it  an  allegorical  inter- 
pretation. 13ut  as  the  apostle  declares  that  these  things 
are  allegorized^  ^  Oiigen,  and  many  others  along  with 
him,  have  seized  the  occasion  of  torturing  Scripture,  in 
every  possible  manner,  away  from  the  true  sense.  They 
concluded  that  the  literal  sense  is  too  mean  and  poor, 
and  that,  under  the  outer  bark  of  the  letter,  there  lurk 
deeper  mysteries,  which  cannot  be  extracted  but  by 
beating  out  allegories.  And  this  they  had  no  difficulty 
in  accomplishing  ;  for  speculations  which  appear  to  be 
ingenious  have  always  been  preferred,  and  always  will 
be  preferred  by  the  world  to  solid  doctrine. 

With  such  approbation  the  licentious  system  gra- 
dually attained  such  a  height,  that  he  who  handled 
Scripture  for  his  own  amusement  was  not  only  suffered 
to  pass  unpunished,  but  obtained  the  highest  applause. 
For  many  centuries  no  man  was  considered  to  be  inge- 
nious, who  had  not  the  skill  and  daring  necessary  for 
changing  into  a  variety  of  curious  shapes  the  sacred 
word  of  God.  This  was  undoubtedly  a  contrivance  of 
Satan  to  undermine  the  authority  of  Scripture,  and  to 
take  away  from  the  reading  of  it  the  true  advantage. 
God  visited  this  profanation  by  a  just  judgment,  when 
he  suffered  the  pure  meaning  of  the  Scripture  to  be 
buried  under  false  interpretations. 


116  ON  THE  EPISTLE  OF  PAUL  [CHAP.  IV. 

Scripture,  they  say,  is  fertile,  and  thus  produces  a 
\'ariety  of  meanings.  I  acknowledge  that  Scripture  is 
a  most  rich  and  inexhaustible  fountain  of  all  wisdom ; 
hut  1  deny  that  its  fertility  consists  in  the  various 
meanings  which  any  man,  at  his  pleasure,  may  assign. 
Let  us  know%  then,  that  the  true  meaning  of  Scripture 
is  the  natural  and  obvious  meaning  ;  and  let  us  embrace 
and  abide  by  it  resolutely.  Let  us  not  only  neglect  as 
doubtful,  but  boldly  set  aside  as  deadly  corruptions, 
those  pretended  superstitions,  W'hich  lead  us  away  from 
the  natural  meaning. 

But  what  reply  shall  we  make  to  Paul's  assertion, 
that  these  things  are  an  allegory  ?  Paul  certainly  does 
not  mean  that  Moses  wrote  the  history  for  the  purpose 
of  being  turned  into  an  allegory,  but  points  out  in  what 
way  the  history  may  be  made  to  answer  the  present 
subject.  This  is  done  by  observing  a  figurative  repre- 
sentation of  the  church  there  delineated.  And  a  mys- 
tical interpretation  ^  of  this  sort  was  not  inconsistent 
with  the  true  and  literal  meaning,  when  a  comparison 
was  drawn  between  the  church  and  the  family  of 
Abraham.  As  the  house  of  Abraham  was  then  a  true 
church,  so  it  is  beyond  all  doubt  that  the  principal  and 
most  memorable  events  which  happened  in  it  are  so 
many  types  to  us.  As  in  circumcision,  in  sacrifices,  in 
the  whole  Levitical  priesthood,  there  was  an  allegory, 
as  there  is  an  allegory  at  the  present  day  in  our  sacra- 
ments,— 60  was  there  likewise  in  the  house  of  Abra- 
ham ;  but  this  does  not  involve  a  departure  from  the 
literal  meaning.  In  a  word,  Paul  adduces  the  history, 
as  containing  a  figurative  representation  of  the  two  co- 
venants in  the  two  wives  of  Abraham,  and  of  the  two 
nations  in  his  two  sons.  And  Chrysostom,  indeed,  ac- 
knowledges that  the  word  allegory  points  out  the  pre- 
sent application  to  be  different  from  the  natural  mean- 
ing, ^  which  is  perfectly  true. 

23.  But  he  ivho  was  of  the  bond  woman.  Both  were 
sons  of  Abraham  accordinn;  to  the  flesh,  but  in  Isaac  there 


VER.  24.]  TO  THE  GALATIANS.  117 

was  this  peculiarity,  that  he  had  the  promise  of  grace. 
In  Ishmael  there  was  nothing  besides  nature,  in  Isaac 
there  was  the  election  of  God,  signified  in  part  by  the 
manner  of  his  birth,  which  was  not  in  the  ordinary 
course,  but  miraculous.  Yet  there  is  an  indirect  refer- 
ence to  the  calling  of  the  Gentiles,  and  the  rejection  of 
the  Jews  :  for  the  latter  boast  of  their  ancestry,  while 
the  former,  without  any  human  interference,  are  become 
the  spiritual  offspring  of  Abraham. 

24.  Thtse  are  the  two  covenants}  The  comparison  is 
now  formally  introduced.  As  in  the  house  of  Abraham 
the  two  mothers  were  Sarah  and  Hagar,  so  in  the  church 
of  God  there  are  the  Two  Covenants.  Doctrine  is  the 
mother  of  whom  we  are  born,  and  is  twofold.  Legal  and 
Evangelical.  The  legal  mother,  whom  Hagar  resem- 
bles, gender eth  to  bondage.  Sarah  again  represents  the 
second,  which  gendereth  to  freedom  ;  though  Paul  be- 
gins higher,  and  makes  our  first  mother  Sinai,  and  our 
second,  Jerusalem.  The  two  covenants,  then,  are  the 
mothers,  of  whom  children  unlike  one  another  are  born; 
for  the  legal  covenant  makes  slaves,  and  the  evangelical 
makes  freemen.  But  all  this  may  at  first  sight  appear  ab- 
surd, for  there  are  none  of  God's  children  who  are  not  born 
to  freedom,  and  therefore  the  comparison  does  not  apply. 
I  answer,  what  Paul  says  is  true  in  two  respects ;  for 
the  law  formerly  brought  forth  its  disciples,  among 
whom  were  included  the  holy  prophets,  and  other  be- 
lievers, to  slavery,  though  not  to  permanent  slavery,  but 
because  God  placed  them  for  a  time  under  the  law  as 
"'a  schoolmaster." 2  Under  the  vail  of  ceremonies,  and 
of  the  whole  economy  by  which  they  were  governed, 

■'  *  Having  translated  ^vo  SiaB^Kai  by  duae  paciiones,  not  duotes' 
tamenta,  Calvin  has  thought  fit  to  assign  the  following  reasons, 
with  which,  as  none  but  Latin  scholars  can  understand  them,  and 
as  they  do  not  affect  the  illustration  of  the  passage,  it  is  unneces- 
sary to  trouble  the  English  reader.  **  Nam  duae  sunt  pactiones. 
Ideosic  transferre  malui,  ne  perderetur  gratia  similitudinis.  Paulus 
enim  duas  Sia97]Kag  duabus  matribus  comparat.  Durum  est,  in 
neutro  genere  testamentum  vocari  matrem.  Pactionis  itaque  no- 
men  aptius  :  nee  vero  tam  elegantiae  quam  perspicuitati  studui," 
2  Gal.  iii.  25, 


118  ON  THE  EPISTLE  OP  PAUL  [[CHAP.  IV. 

their  freedom  was  concealed  :  to  the  outward  eye  no- 
thing but  slavery  appeared.  "  Ye  have  not,"  says  Paul 
to  the  Romans,  "  received  the  spirit  of  bondage  again  to 
fear."^  Those  holy  fathers,  though  inwardly  they  were 
free  in  the  sight  of  God,  yet  in  outward  appearance  dif- 
fered nothing  from  slaves,  and  thus  resembled  their 
mother's  condition.  But  the  doctrine  of  the  gospel  be- 
stows upon  its  children  perfect  freedom  as  soon  as  they 
are  born,  and  brings  them  up  in  a  liberal  manner. 

Paul  does  not,  I  acknowledge,  speak  of  that  kind  of 
children,  as  the  context  will  show.  By  the  children  of 
Sinai,  it  will  afterwards  be  explained,  are  meant  hypo- 
crites, who  arc  at  length  expelled  from  the  church  of 
God,  and  deprived  of  the  inheritance.  What  then  is 
the  gendering  to  bondage^  which  forms  the  subject  of 
the  present  dispute  ?  It  denotes  those  who  make  a 
wicked  abuse  of  the  law,  by  finding  in  it  nothing  but 
what  tends  to  slavery.  Not  so  the  pious  fathers,  who 
lived  under  the  Old  Testament,  for  their  slavish  birth 
])y  the  law  did  not  hinder  them  from  having  Jerusalem 
for  their  mother  in  spirit.  But  those  who  adhere  to  the 
bare  law,  and  do  not  acknowledge  it  to  be  "  a  school- 
master to  bring  them  to  Christ,"^  but  rather  make  it  a 
hindrance  to  prevent  their  coming  to  him,  are  the  Ish- 
raaelites  born  to  slavery.  It  will  again  be  objected, 
why  does  the  apostle  say  that  such  persons  are  born  of 
God's  covenant,  and  are  considered  to  belong  to  the 
church  ?  I  answer,  strictly  speaking,  they  are  not 
God's  children,  but  are  degenerate  and  spurious,  and  are 
disclaimed  by  God,  whom  they  falsely  call  their  Father. 
They  receive  this  name  in  tiie  church,  not  because  they 
arc  members  of  it  in  reality,  but  because  for  a  time  they 
presume  to  occupy  that  place,  and  impose  on  men  by 
the  disguise  which  they  wear.  The  apostle  here  views 
the  church,  as  it  appears  in  this  world  :  but  on  this  sub- 
ject we  shall  afterwards  speak. 

25.  For  this  Agar  is  mount  Sinai.    I  shall  not  waste 
time  in  refuting  the  expositions  of  other  writers;  for 

^  Rom.  vjii.  15.  ^  Gal.  iii.  24. 


VER.  25.]  TO  THE  GALATIANS.  119 

Jerome's  conjecture,  that  Mount  Sinai  had  two  names,  is 
trifling,  and  the  disquisitions  of  Chrysostom  about  the 
agreement  of  the  names  are  equally  imworthy  of  notice. 
Sinai  is  Hagar,  because  it  is  a  type  or  figure,  as  the  pass- 
over  was  Christ.  The  situation  of  the  mountain  is 
mentioned  by  way  of  contempt.  It  lies  in  Arabia,  be- 
yond the  limits  of  the  holy  land,  by  which  the  eternal 
inheritance  w\as  prefigured.  The  wonder  is,  that  in  so 
familiar  a  matter  they  had  not  discovered  their  mistake. 
And  answers^  on  the  other  hand?  The  Yulgate  trans- 
lates it,  is  joined^  to  Jerusalem  ;  and  Erasmus  makes  it, 
ho7^ders  on  ^  Jerusalem  ;  but  I  have  adopted  the  phrase, 
on  the  other  hand^-  in  order  to  avoid  obscurity.  For  the 
apostle  certainly  does  not  refer  to  nearness,  or  relative 
position,  but  to  resemblance,  as  respects  the  present 
comparison.  The  word  which  is  translated  answering 
to,  denotes  those  things  which  are  so  arranged  as  to 
have  a  mutual  relation  to  each  other,^  and  a  similar 
word,^  when  applied  to  trees  and  other  objects,  conveys 
the  idea  of  their  following  in  regular  order.  Mount 
Sinai  is  said  to  answer  to  7  that  which  is  now  Jerusalem, 
in  the  same  sense  as  Aristotle  says  that  Rhetoric  is  the 
counterpart  ^  to  Logic,  by  a  metaphor  borrowed  from 
lyric  compositions,  which  were  usually  arranged  in  two 
parts,  so  adapted  as  to  be  sung  in  harmony.  In  short, 
the  word,  answers  to^  means  nothing  more  than  that  it 
belongs  to  the  same  class. 

But  why  does  Paul  compare  the  present  Jerusalem 
with  Mount  Sinai  ?  Though  I  was  once  of  a  diiFerent 
opinion,  yet  I  agree  with  Chrysostom  and  Ambrose, 
who  explain  it  as  referring  to  the  earthly  Jerusalem,  and 
who  interpret  the  w^ords,  which  noiv  is^^^  as  marking  the 
slavish  doctrine  and  worship  into  which  it  had  degen- 
erated. It  ought  to  have  been  a  lively  image  of  the  nev/ 
Jerusalem,  and  a  representation  of  its  character.  But 
such  as  it  now  is,  it  is  rather  related  to  Mount  Sinai. 

'  Ex  adverso  autem  respondet.  -  conjunclus  est. 

^  confinis.  *  ex  adverso.  ^  (ruoroiva. 

^  (JvcjToixia.  ^  (TvcrrotxETi/.  ^  a.vTi<TTpo(poQ. 

^  avaroix^l..  ^^  r?]  vvv 'lepovcraXTi]^. 


120  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

Though  the  two  places  maybe  widely  distant  from  each 
other,  they  are  perfectly  alike  in  all  their  most  impor- 
tant features.  This  is  a  heavy  reproach  against  the 
Jews,  whose  real  mother  was  not  Sarah,  but  the  spuri- 
ous Jerusalem,  twin  sister  of  Hagar  ;  who  were  there- 
fore slaves  born  of  a  slave,  though  they  haughtily 
boasted  that  they  were  tlie  sons  of  Abraham. 

26.  But  Jerusalem^  which  is  above}  The  Jerusalem 
which  he  calls  above,  or  heavenly,  is  not  contained  in 
heaven  ;  nor  are  we  to  seek  for  it  out  of  this  world,  for 
the  church  is  spread  over  the  whole  world,  and  is  a 
"  stranger  and  pilgrim  on  the  earth."  ^  Why  then  is 
it  said  to  be  from  heaven  ?  Because  it  originates  in 
heavenly  grace  ;  for  the  sons  of  God  are  "  born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
man,"  3  but  by  the  power  of  the  Holy  Spirit.  The 
heavenly  Jerusalem,  which  derives  its  origin  from  hea- 
ven, and  dwells  above  by  faith,  is  the  mother  of  believ- 
ers. To  the  church,  under  God,  we  owe  it  that  we  are 
"  born  again,  not  of  corruptible  seed,  but  of  incorrupti- 
ble,"^ and  from  her  we  obtain  the  milk  and  the  food  by 
which  we  are  afterwards  nourished. 

Such  are  the  reasons  why  the  church  is  called  the 
mother  of  believers.  And  certainly,  he  who  refuses  to 
be  a  son  of  the  church  in  vain  desires  to  have  God  as 
his  Father ;  for  it  is  only  through  the  instrumentality 
of  the  church  that  we  are  "  born  of  God,"  ^  and  brought 
up,  through  the  various  stages  of  childhood  and  youth. 
"  unto  a  perfect  man,  unto  the  measure  of  the  stature 
of  the  fulness  of  Christ."  ^  This  designation,  "  the 
mother  of  us  all,"  reflects  the  highest  credit  and  the 
liighest  honour  on  the  church.  But  the  Papists  are 
fools  and  twice  children,  who  expect  to  give  us  uneasi- 
ness by  producing  these  words  ;  for  their  mother  is  an 
adulteress,  who  brings  forth  to  death  the  children  of  the 
devil ;  and  how  foolish  is  the  demand,  that  the  children 
of  God  should  surrender  themselves  to  her  to  be  cruelly 

'  't]  avio  'ItpovaaXijfx.  "  Heb.  xi.  13. 

8  John  i.  13.  *  1  Pet.  i.  23. 

'  John  i.  13.     1  John  iii.  9.  "  Eph.  iv.  13. 


VER.  27.]  TO  THE  GALATIANS.  121 

slain !  Might  not  the  synagogue  of  Jerusalem  at  that 
time  have  assumed  such  haughty  pretensions,  with  far 
higher  plausibility  than  Rome  at  the  present  day  ?  and 
yet  we  see  how  Paul  strips  her  of  every  honourable 
distinction,  and  consigns  her  to  the  lot  of  Hagar. 

27.  For  it  is  written,  Rejoice,  thou  barren  that 
bearest  not ;  break  forth  and  cry,  thou  that  travail- 
est  not :  for  the  desolate  hath  many  more  children 
than  she  which  hath  an  husband.^  28.  Now  we, 
brethren,  as  Isaac  was,  are  the  children  of  promise.^ 
29.  But  as  then,  he  that  was  born  after  the  flesh 
persecuted  him  that  was  born  after  the  Spirit,  even 
so  it  is  now.  30.  Nevertheless,  what  saith  the 
scripture  ?  Cast  out  the  bond  woman  and  her 
son  :  for  the  son  of  the  bond  woman  shall  not  be 
heir  with  the  son  of  the  free  woman .^  31.  So  then, 
brethren,  we  are  not  children  of  the  bond  woman, 
but  of  the  free. 

27.  For  it  is  icritten.  The  apostle  proves,  by  a 
quotation  from  Isaiah,  that  the  lawful  sons  of  the  church 
are  born  according  to  the  promise.  The  passage  is  in 
the  54th  chapter,  w^here  the  prophet  speaks  of  the 
kingdom  of  Christ  and  the  calling  of  the  Gentiles,  and 
promises  to  the  barren  wife  and  the  widow  a  numerous 
offspring  ;  for  it  is  on  this  ground  that  he  exhorts  the 
church  to  "  sing"  and  "  rejoice."  The  design  of  the 
apostle,  let  it  be  carefully  remarked,  is  to  deprive  the 
Jews  of  all  claim  to  that  spiritual  Jerusalem  to  which 
the  prophecy  relates.  Isaiah  proclaims  tliat  her  chil- 
dren shall  be  gathered  out  of  all  the  nations  of  the  earth, 
and  not  by  any  preparation  of  hers,  but  by  the  free  grace 
and  blessing  of  God.  He  next  concludes  that  we  be- 
come the  sons  of  God  by  yjromise,  after  the  example  ^  of 
Isaac,  and  that  in  no  other  way  do  we  obtain  that 
honour.     To   readers  little  skilled  or  practised  in  the 

*  Isa.  liv.  1.         ^  Rom.  ix.  7.        ^  Gen.  xxi.  10.     *  Kara  'l<yaaK. 


122  ON  THE  EPISTLE  OF  PAUL  [CHAP.  IV. 

examination  of  Scripture  this  reasoning  may  appear 
inconclusive ;  because  they  do  not  hold  the  most  un- 
doubted of  all  principles,  that  all  the  promises,  being 
founded  on  the  Messiah,  are  free.  It  was  because  the 
apostle  took  this  for  granted,  that  he  so  fearlessly  con- 
trasted the  promise  with  the  law. 

29.  As  then,  he  that  ivas  born  after  the  Jlesh.  He 
denounces  the  cruelty  of  the  false  apostles,  who  wanton- 
ly insulted  pious  persons  that  placed  all  their  confidence 
in  Christ.  There  was  abundant  need  that  the  uneasi- 
ness of  the  oppressed  should  be  soothed  by  consolation, 
and  that  the  cruelty  of  their  oppressors  should  be 
severely  checked.  It  is  not  wonderful,  he  says,  that 
the  children  of  the  law,  at  the  present  day,  do  what 
Ishmael  their  father  at  first  did,  who,  trusting  to  his 
being  the  first-born,  persecuted  Isaac  the  true  heir. 
With  the  same  proud  disdain  do  his  posterity  now,  on 
account  of  outward  ceremonies,  circumcision,  and  the 
various  services  of  the  law,  molest  and  vaunt  over  the 
lawful  sons  of  God.  The  Spirit  is  again  contrasted 
with  the  flesh,  that  is,  the  calling  of  God  with  human 
appearance.^  So  the  disguise  is  admitted  to  be  possess- 
ed by  the  followers  of  the  law  and  of  works,  but  the 
reality  is  claimed  for  those  who  rely  on  the  calling  of 
God  alone,  and  depend  upon  his  grace. 

Persecuted.  But  persecution  is  nowhere  mentioned, 
only  Moses  says  that  Ishmael  was  mocking  ;  ^  and  by 
this  participle  he  intimates  that  Ishmael  ridiculed  his 
brother  Isaac.  The  explanation  offered  by  some  Jews, 
that  this  was  a  simple  smile,  is  entirely  inadmissible ;  for 
what  cruelty  would  it  have  argued,  that  a  harmless 
smile  should  have  been  so  fearfully  revenged  ?  There 
cannot  then  be  a  doubt  that  he  maliciously  endeavour- 
ed to  provoke  the  child  Isaac  by  reproachful  ^  language. 
But  how  widely  distant  is  this  from  persecution  ? 
And  yet  it  is  not  idly  or  unguardedly  that  Paul  enlarges 
on  this  point.     No  persecution  ought  to  distress  us  so 


1  Sam.  xvi.  7.  -  pHliD  ^^^-  ''^"i-  ^-  ^  Xoi^o^iai^. 


VER.  29.]  TO  THE  GALATIANS.  123 

mucli  as  to  see  our  calling  attempted  to  be  undermined 
by  the  reproaches  of  wicked  men.  Neither  blows,  nor 
scouroinof,  nor  nails,  nor  thorns  occasioned  to  our  Lord 

TT 

such  intense  suffering  as  that  blasphemy  :  "  He  trust- 
ed in  God ;  let  him  deliver  him  no\V,  if  he  will  have 
him  ;  for  he  said,  I  am  the  Son  of  God."  ^  There  is 
more  venom  in  this  than  in  all  persecutions  ;  for  how 
much  more  alarming  is  it  that  the  grace  of  Divine  adop- 
tion shall  be  made  void,  than  that  this  frail  life  shall 
be  taken  from  us  ?  Ishmael  did  not  persecute  his 
brother  with  the  svv'ord,  but  what  is  worse,  he  treated 
him  with  haughty  disdain  by  trampling  under  foot  the 
promise  of  God.  All  persecutions  arise  from  this  source, 
that  wicked  men  despise  and  hate  in  the  elect  the  grace 
of  God  ;  a  memorable  instance  of  which  we  have  in  the 
history  of  Cain  and  Abel. 

This  reminds  us,  that  not  only  ought  we  to  be  filled 
with  horror  at  outward  persecutions,  when  the  enemies 
of  religion  slay  us  with  fire  and  sword,  when  they  ba- 
nish, imprison,  torture,  or  scourge  ;  but  when  they  at- 
tempt, by  their  blasphemies,  to  make  void  our  confi- 
dence, which  rests  on  the  promises  of  God,  when  they 
ridicule  our  salvation,  when  they  wantonly  laugh  to 
scorn  the  whole  Gospel.  Nothing  ought  to  wound  our 
minds  so  deeply  as  contempt  of  God,  and  reproaches 
cast  upon  his  grace  :  nor  is  there  any  kind  of  persecu- 
tion more  deadly  than  when  the  salvation  of  the  soul  is 
assailed.  We  who  have  escaped  from  the  tyranny  of 
the  Pope,  are  not  called  to  encounter  the  swords  of 
wicked  men.  But  how  blind  must  v/e  be,  if  we  are 
not  affected  by  their  spiritual  persecution,  when  they 
strive,  by  every  method,  to  extinguish  that  doctrine, 
from  which  we  draw  the  breath  of  life  ! — when  they  at- 
tack our  faith  by  their  blasphemies,  and  shake  not  a  few 
of  the  less  informed  !  For  my  own  part,  I  am  far  more 
grieved  by  the  fury  of  the  Epicureans  than  of  the 
Papists.  They  do  not  attack  us  by  open  violence  ;  but, 
in  proportion  as  the  name  of  God  is  more  dear  to  me 

^  Mat.  xxvii.  43. 


124  ON  THE  EPISTLE  OF  PAUL     [cnAP.  lY. 

than  my  own  life,  the  diabolical  conspiracy  which  I  see 
in  operation  to  extinguish  all  fear  and  worship  of  God, 
to  root  out  the  remembrance  of  Christ,  or  to  abandon  it 
to  the  jeers  of  the  ungodly,  cannot  but  rack  my  mind 
with  greater  anxiety,  than  if  a  whole  country  were  burn- 
ing in  one  conflagration. 

30.  Nevertheless,  what  saith  the  Scripture  f  There 
was  some  consolation  in  knowing  that  we  do  but  share 
the  lot  of  our  father  Isaac  ;  but  it  is  a  still  greater  con- 
solation that  hypocrites,  with  all  their  boasting,  can  gain 
nothing  more  than  to  be  cast  out  of  the  spiritual  family 
of  Abraham ;  and  that,  to  w^hatever  extent  they  may 
harass  us  for  a  time,  the  inheritance  will  certainly  be 
ours.  Let  believers  cheer  themselves  with  the  thought, 
that  the  tyranny  of  the  Ishmaelites  will  not  last  for  ever. 
They  appear  to  have  reached  the  highest  pre-eminence, 
and,  proud  of  their  birthright,  look  down  upon  us  with 
contempt ;  but  they  will  one  day  be  declared  to  be  the 
descendants  of  Hagar,  the  sons  of  a  slave,  and  unworthy 
of  the  inheritance. 

Let  us  be  instructed  by  this  beautiful  passage,  "  not 
to  fret  ourselves  because  of  evil-doers,  neither  be  envious 
against  the  workers  of  iniquity,"^  when  they  hold  a  tem- 
porary habitation  and  rank  in  the  church,  but  patiently 
to  look  for  the  end  which  awaits  them.  There  are  many 
pretended  Christians,  or  strangers,  who  hold  a  place  in 
the  church,  but  who  afterwards  give  evidence  of  their 
departure  from  the  faith,  as  he  who,  proud  of  his  birth- 
right, at  first  reigned,  w^as  cast  out  like  a  foreigner  with 
the  posterity  of  Ishmael.  Some  censorious  persons 
smile  at  Paul's  simplicity,  in  comparing  a  woman's  pas- 
sion, arising  out  of  a  trifling  quarrel,  to  a  judgment  of 
God.  But  they  overlook  the  decree  of  God,  which  took 
effect  in  such  a  manner,  as  to  make  it  manifest  that  the 
whole  transaction  was  directed  by  a  heavenly  provi- 
dence. That  Abraham  should  have  been  commanded 
to  humour  his  wife^  entirely  in  the  matter,  is  no  doubt 
extraordinary,  but  proves  that  God  employed  the  ser- 

'  Pg.  xxxvii.  1.  2  Gen.  xxi.  12. 


VER.  31.]  TO  THE  GALATIANS.  125 

vices  of  Sarah  for  confirming  his  own  promise.  In  a 
word,  the  casting  out  of  Ishmael  was  nothing  else  than 
the  consequence  and  accomplishment  of  that  promise, 
"  In  Isaac  shall  thy  seed  be  called,"^ — not  in  Ishmael. 
Although,  therefore,  it  was  the  revenging  of  a  woman's 
quarrel,  yet  God  did  not  the  less  make  known  his  sen- 
tence by  her  mouth  as  a  type  of  the  church. 

31.  So  theuy  breth7'en.  He  now  exhorts  the  Galatians 
to  prefer  the  condition  of  the  children  of  Sarah  to  that 
of  the  children  of  Hagar ;  and  having  reminded  them 
that,  by  the  grace  of  Christ,  they  were  born  to  freedom, 
he  desires  them  to  continue  in  the  same  condition.  If 
we  shall  call  the  Papists,  Ishmaelites  and  Hagarites, 
and  boast  that  we  are  the  lawful  children,  they  will 
smile  at  us ;  but  if  the  two  subjects  in  dispute  be  fairly 
compared,  the  most  ignorant  person  will  be  at  no  loss 
to  decide. 


CHAPTER  y. 

1.  Stand  fast,  therefore,  in  the  liberty  where- 
with Christ  hath  made  us  free,  and  be  not  en- 
tangled again  by  the  yoke  of  bondage.  2.  Behold, 
I  Paul  say  unto  you,  that  if  ye  be  circumcised, 
Christ  shall  profit  you  nothing.  3.  For  I  testify 
again  to  every  man  that  is  circumcised,  that  he  is 
a  debtor  to  do  the  whole  law.  4.  Christ  is  become 
of  no  effect  unto  you,  whosoever  of  you  are  justi- 
fied by  the  law,  ye  are  fallen  from  grace.  5.  For 
we  through  the  Spirit  wait  for  the  hope  of  right- 
eousness by  faith.     6.  For  in  Jesus  Christ  neither 

^  Gen.  xxi.  12. 


126  ON  THE  EPISTLE  OP  PAUL  [^CHAP.  V. 

circumcision  availeth  any  thing,  nor  uncircumci- 
sion  ;  but  faith  which  worketh  by  love. 

1.  Standfast^  therefore.  Having  told  them  that  they 
are  the  children  of  the  free  woman,  he  now  reminds 
them  that  they  ought  not  lightly  to  despise  a  freedom 
so  precious.  And  certainly  it  is  an  invaluable  blessing, 
in  defence  of  which  it  is  our  duty  to  fight,  even  to 
death ;  since  not  only  the  highest  temporal  considera- 
tions, but  our  eternal  interests  also,  animate  us  to  the 
contest.  Many  persons,  having  never  viewed  the  sub- 
ject in  this  light,  cliarge  us  with  excessive  zeal,  when 
they  see  us  so  warmly  and  earnestly  contending  for 
freedom  of  faith  as  to  outward  matters,  in  opposition  to 
the  tyranny  of  the  Pope.  Under  this  cloak,  our  adver- 
saries raise  a  prejudice  against  us  among  ignorant 
people,  as  if  the  whole  object  of  our  pursuit  were  licen- 
tiousness, which  is  the  relaxation  of  all  discipline.  But 
wise  and  skilful  persons  are  aware  that  this  is  one  of 
the  most  important  doctrines  connected  with  salvation. 
This  is  not  a  question  whether  you  shall  eat  this  or  that 
food, — whether  you  shall  observe  or  neglect  a  particular 
day,  (which  is  the  foolish  notion  entertained  by  many, 
and  the  slander  uttered  by  some,) — but  what  is  your 
positive  duty  before  God,  what  is  necessary  to  salva- 
tion, and  what  cannot  be  omitted  without  sin.  In 
short,  the  controversy  relates  to  the  liberty  of  conscience, 
when  placed  before  the  tribunal  of  God. 

The  liberty  of  which  Paul  speaks  is  exemption  from 
the  ceremonies  of  the  law,  the  observation  of  which  was 
demanded  by  the  false  apostles  as  necessary.  But  let 
the  reader,  at  the  same  time,  remember,  that  such  li- 
berty is  only  a  part  of  that  which  Christ  has  procured 
for  us ;  for  how  small  a  matter  would  it  be,  if  he  had 
only  freed  us  from  ceremonies  ?  This  is  but  a  stream, 
which  must  be  traced  to  a  higher  source.  It  is  because 
"  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us  ;"  ^  because  he  has  revoked  the 

^    Gal.  iii.  13. 


VER.  2.]  TO  THE  GALATIANS.  127 

power  of  tlie  law,  so  far  as  it  held  us  liable  to  the  judg- 
ment of  God  under  the  penalty  of  eternal  death ;  be- 
cause, in  a  word,  he  has  rescued  us  from  the  tyranny  of 
sin,  Satan,  and  death.  Thus,  under  one  department  is 
included  the  whole  class  ,•  but  on  this  subject  we  shall 
speak  more  fully  on  the  Epistle  to  the  Colossians. 

This  liberty  was  procured  for  us  by  Christ  on  the 
cross  :  the  fruit  and  possession  of  it  are  bestowed  upon 
us  tlirough  the  Gospel.  Well  does  Paul,  then,  warn  the 
Galatians,  not  to  be  entangled  again  with  the  yoke  of 
bondage^ — that  is,  not  to  allow  a  snare  to  be  laid  for 
their  consciences.  For  if  men  lay  upon  our  shoulders 
an  unjust  burden,  it  may  be  borne  ;  but  if  they  endea- 
vour to  bring  our  consciences  into  bondage,  we  must  re- 
sist valiantly,  even  to  death.  If  men  be  permitted  to 
bind  our  consciences,  we  shall  be  deprived  of  an  inva- 
luable blessing,  and  an  insult  will  be,  at  the  same  time, 
offered  to  Christ,  the  Author  of  our  freedom.  But  what 
is  the  force  of  the  word  again^  in  the  exhortation, 
'•  and  be  not  entangled  again  with  the  yoke  of  bond- 
age ?"  for  the  Galatians  had  never  lived  under  the 
law.  It  simply  means  that  they  were  not  to  be  en- 
tangled, as  if  they  had  not  been  redeemed  by  the  grace 
of  Christ.  Although  the  law  was  given  to  Jews,  not 
to  Gentiles,  yet,  apart  from  Christ,  neither  the  one  nor 
the  other  enjoys  any  freedom,  but  absolute  bondage. 

2.  Behold,  I  Paid.  He  could  not  have  pronounced 
a  severer  threatening  than  that  it  would  exclude  them 
entirely  from  the  grace  of  Christ.  But  w^hat  is  the  mean- 
ing of  this,  that  Christ  vfiWprofit  nothing  to  all  who  are 
circumcised  ?  Did  Christ  profit  nothing  to  Abraham  ? 
Nay,  it  was  in  order  that  Christ  might  profit  him  that 
he  received  circumcision.  If  we  say  that  it  was  in  force 
till  the  coming  of  Christ,  what  reply  shall  we  make  to 
the  case  of  Timothy  ?  We  must  observe,  that  Paul's 
reasoning  is  directed  not  so  properly  against  the  out- 
ward rite  or  ceremony,  as  against  the  wicked  doctrine 
of  tlie  false  ajDOstles,  who  pretended  that  it  was  a  neces- 
sary part  of  the  worship  of  God,  and  at  the  same  time 
made  it  a  ground  of  confidence  as  a  meritorious  work. 


128  ON  THE  EPISTLE  OF  PAUL  [cHAP.  V. 

These  diabolical  contrivances  made  Christ  to  profit 
nothing ;  not  that  the  false  apostles  denied  Christ,  or 
wished  him  to  be  entirely  set  aside,  but  that  they  made 
such  a  division  between  his  grace  and  the  works  of  the 
law  as  to  leave  not  more  than  the  half  of  salvation  due 
to  Christ.  The  apostle  contends  that  Christ  cannot  be 
divided  in  this  way,  and  that  he  "  profits  nothing,"  un- 
less he  is  wholly  embraced. 

And  what  else  do  our  modern  Papists  but  thrust 
upon  us,  in  place  of  circumcision,  trifles  of  their  own 
invention  ?  The  tendency  of  their  whole  doctrine  is  to 
blend  the  grace  of  Christ  with  the  merit  of  works, 
which  is  impossible.  Whoever  wishes  to  have  the 
half  of  Clirist,  loses  the  whole.  And  yet  the  Pa- 
pists think  themselves  exceedingly  acute  when  they 
tell  us  that  they  ascribe  nothing  to  works,  except 
through  the  influence  of  the  grace  of  Christ,  as  if  this 
were  a  difi'erent  error  from  what  was  charged  on  the 
Galatians.  They  did  not  believe  that  they  had  depart- 
ed from  Christ,  or  relinquished  his  grace,  and  yet  they 
lost  Christ  entirely,  when  that  important  part  of  evan- 
gelical doctrine  was  corrupted. — The  expression  Behold, 
I  Paul,  is  very  emphatic,  for  he  places  himself  before 
them,  and  gives  his  name,  to  remove  all  appearance  of 
hesitation.  And  though  his  authority  had  begun  to  be 
less  regarded  among  the  Galatians,  he  asserts  that  it  is 
sufficient  to  put  down  every  adversary. 

3.  JFor  I  testifij  again.  AVhat  he  now  advances  is 
proved  by  the  contradiction  involved  in  the  opposite 
statement.  He  who  is  a  debtor  to  do  the  whole  law  will 
never  escape  death,  but  will  always  continue  to  be  held 
as  guilty,  for  no  man  will  ever  be  found  capable  of  satis- 
fying the  law.  Such  being  the  obligation,  the  man 
must  unavoidably  be  condemned,  and  Christ  can  render 
him  no  service.  We  see  then  the  contradictory  nature 
of  the  two  propositions,  tliat  we  are  partakers  of  the 
grace  of  Christ,  and  yet  that  we  are  bound  to  fulfil  the 
whole  law.  But  will  it  not  then  follow,  that  none  of 
tlie  fathers  were  saved  ?  Will  it  not  also  follow  that 
Timothy  was  lost,  since  Paul  caused  him  to  be  circum- 


VER.  3.]  TO  THE  GALATIANS.  129 

cised  ?  Woe  to  us  then,  till  we  have  been  emancipated 
from  the  law,  for  subjection  is  inseparable  from  circum- 
cision ! 

Paul  is  accustomed  to  view  circumcision  in  two  dif- 
ferent aspects,  as  every  person  who  has  bestowed  a  mo- 
derate degree  of  attention  on  his  writings  will  easily 
perceive.  In  the  Epistle  to  the  Romans,  he  calls  it  "  a 
seal  of  the  righteousness  of  faith  ;"  ^  and  there,  under 
circumcision,  he  includes  Christ  and  the  free  promise  of 
salvation.  But  here  he  contrasts  it  with  Christ,  and 
faith,  and  the  gospel,  and  grace, — viewing  it  simply  as 
a  legal  covenant,  founded  on  the  merit  of  works.  The 
consequence  is,  as  we  have  already  said,  that  he  does  not 
always  speak  about  circumcision  in  the  same  way;  but  the 
reason  of  the  difference  must  be  taken  into  account.  When 
he  views  circumcision  in  its  ownnature.heproperly  makes 
it  to  be  a  symbol  of  grace,  because  such  was  the  appoint- 
ment of  God.  But  when  he  is  dealing  with  the  false  apos- 
tles, who  abused  circumcision  by  making  it  an  instrument 
for  destroying  the  Gospel,  he  does  not  there  consider 
the  purpose  for  which  it  was  appointed  by  the  Lord, 
but  attacks  the  corruption  which  has  proceeded  from 
men.  A  very  striking  example  occurs  in  this  passage. 
When  Abraham  had  received  a  promise  concerning 
Christ,  and  justification  by  free  grace,  and  eternal  sal- 
vation, circumcision  was  added,  in  order  to  confirm  the 
promise ;  and  thus  became,  by  the  appointment  of  God, 
a  sacrament,  which  was  subservient  to  faith.  Next 
come  the  false  apostles,  who  pretend  that  it  is  a  merit-, 
orious  work,  and  recommend  the  observation  of  the 
law,  making  a  profession  of  obedience  to  it  to  be  signi- 
fied by  circumcision  as  an  initiatory  rite.  Paul  makes 
no  reference  here  to  the  appointment  of  God,  but  at- 
tacks the  unscriptural  views  of  the  false  apostles. 

It  will  be  objected  that  the  abuses,  whatever  they 
may  be,  which  wicked  men  commit,  do  not  at  all  im- 
pair the  sacred  ordinances  of  God.  I  reply,  the  Divine 
appointment  of  circumcision  was  only  for  a  time.    After 

*  Rom.  iv.  11. 
I 


130  ON  THE  EPISTLE  OF  PAUL  []CHAP.  Y. 

the  coming  of  Christ,  it  ceased  to  be  a  Divine  institu- 
tion, because  baptism  ^liad  succeeded  in  its  room.  Why, 
then,  was  Timothy  circumcised  ?  Not  certainly  on  his 
own  account,  but  for  the  sake  of  weak  brethren,  to 
whom  that  point  was  yielded.  To  show  more  fully  the 
agreement  between  the  doctrine  of  the  Papists  and  that 
which  Paul  opposes,  it  must  be  observed,  that  the  sa- 
craments, when  we  partake  of  them  in  a  sincere  manner, 
are  not  the  works  of  men,  but  of  God.  In  baptism  or 
the  Lord's  supper,  we  do  nothing  but  present  ourselves 
to  God,  in  order  to  receive  his  grace.  Baptism,  viewed 
in  regard  to  us,  is  a  passive  work  :  we  bring  nothing  to 
it  but  faith ;  and  all  that  belongs  to  it  is  laid  up  in 
Christ.  But  what  are  the  views  of  the  Papists  ?  They 
contrive  the  opus  operatum^^  by  which  men  merit  the 
grace  of  God  ;  and  what  is  this,  but  to  extinguish  ut- 
terly the  truth  of  the  sacrament  ?  Baptism  and  the 
Lord's  supper  are  retained  by  us,  because  it  was  the 
will  of  Christ  that  the  use  of  them  should  be  perpetual ; 
but  those  wicked  and  foolish  notions  are  rejected  by  us 
with  the  strong  abhorrence  which  they  deserve. 

*  Thus  the  Council  of  Trent  has  decreed  :  *'  If  any  man  shall 
say  that  the  sacraments  of  the  new  law  do  not  contain  the  grace 
which  they  signify,  or  do  not  confer  grace  upon  those  who  do  not 
oppose  an  obstacle  to  it,  as  if  they  were  only  external  signs  of 
grace  or  righteousness  received  by  faith,  let  him  be  accursed."* 
Again,  "  If  any  man  shall  say,  that  grace  is  not  conferred  by  the 
sacraments  of  the  new  law  themselves,  ex  opere  operato,  but  that 
faith  alone  in  the  divine  promise  is  sufficient  to  obtain  grace,  let 
him  be  accursed."  f  The  translator  subjoins  a  few  observations,  by 
the  late  Rev.  Dr.  Dick,  on  a  phrase  which  appears  to  defy  transla- 
tion. ''  This  barbarous  phrase,  npus  operatnm,  which  is  utterly  un- 
intelligible without  an  explanation,  signifies  the  external  celebra* 
tion  of  the  sacraments.  It  has  been  defined  by  Popish  writers  to 
be  the  performance  of  rhe  external  work  without  any  internal  mo- 
tion ;  and  sacraments  have  been  said  to  confer  grace  ex  opere  operato, 
because,  besides  the  exhibition  and  application  of  the  sign,  no  good 
motion  is  necessary  in  the  receiver.  All  that  is  recjuired  is,  that  no 
obstacle  shall  be  opposed  to  the  reception  of  grace,  and  the  only 
Dbstacle  is  mortal  sin."     Lectures  on  Theology,  Vol.  IV.  p.  127. 

*  Sessio  VII.  De  Snvtamentis  in  f^encre,  Canon  VL 
1  Sessio  VII.  De  Hacrumcntis  in  genera,  Canon  VIII. 


VER.  4,  5,  6.]  TO  THE  GALATIANS.  131 

4.  Christ  has  become  of  no  effect  unto  you.  If  ye  seek 
any  part  of  rioliteousness  in  the  works  of  the  law,  Christ 
has  no  concern  with  you,  and  ye  are  fallen  froin  grace. 
They  were  not  so  grossly  mistaken  as  to  believe  that 
by  the  observation  of  the  law  alone  they  were  justified, 
but  attempted  to  mix  Christ  with  the  law.  In  any 
other  point  of  view,  Paul's  threatenings  would  have 
utterly  failed  to  produce  alarm.  "  What  are  you  doing  ? 
You  deprive  yourselves  of  every  advantage  from  Christ, 
and  treat  his  grace  as  if  it  were  of  no  value  whatever  " 
We  see  then  that  the  smallest  part  of  justification  can- 
not be  attributed  to  the  law  without  renouncing  Christ 
and  his  grace. 

5.  For  we  through  the  Spirit.  He  now  anticipates 
an  objection  that  might  readily  occur.  Will  circumci- 
sion then  be  of  no  use  ?  In  Jesus  Christ.^  he  replies,  it 
availeth  nothing.  Righteousness.,  therefore,  depends  on 
faith,  and  is  obtained,  through  the  Spirit,  without  cere- 
monies. To  wait  for  the  hope  of  righteousness  is  to  place 
our  confidence  in  this  or  that  object,  or,  to  decide  from 
what  quarter  righteousness  is  to  be  expected;  though 
the  words  probably  contain  the  exhortation,  let  us  con- 
tinue steadfastly  in  the  hope  of  righteousness,  which  we 
obtain  by  faith.  This  method  of  obtaining  righteous- 
ness belongs  equally  to  us  and  to  our  fathers.  All  of 
them,  as  Scripture  testifies,  "  pleased  God,"  ^  but  their 
faith  was  concealed  by  the  veil  of  ceremonies,  and  there- 
fore he  distinguishes  us  from  them  by  the  word  Spirit, 
which  is  contrasted  with  outward  shadows.  All  that 
is  now  necessary  for  obtaining  righteousness  is  a  simple 
faith,  which  declines  the  aid  of  splendid  ceremonies, 
and  is  satisfied  with  the  spiritual  worship  of  God. 

6.  For  in  Jesus  Christ.  The  reason  why  believers 
now  wait  for  the  hope  of  righteousness  through  the 
Spirit  is,  that  in  Christ,  that  is,  in  the  kingdom  of 
Christ,  or  in  the  Christian  church,  circumcision  w-ith 
its  appendages  is  abolished ;  for  the  word  circumcision 
is  put,  by  a  figure  of  speech,-  for  ceremonies.     While 

*  Heb.  xi.  5.  ^  synecdochice. 


132  ON  THE  EPISTLE  OF  PAUL  []CHAP.  T. 

lie  declares  that  they  no  longer  possess  any  influence, 
he  does  not  admit  that  they  were  always  useless,  for  he 
does  not  maintain  that  they  were  repealed  till  after  the 
revelation  of  Christ.  This  enables  us  to  answer  another 
question,  why  does  he  here  speak  so  contemptuously  of 
circumcision,  as  if  it  had  been  of  no  advantage  ?  The 
rank  which  circumcision  once  held  as  a  sacrament  is  not 
now  considered.  The  question  is  not  what  was  its  value 
before  it  had  been  abolished.  But  under  the  kingdom 
of  Christ,  he  pronounces  it  to  be  on  a  level  with  uncir- 
cumcision,  because  the  coming  of  Christ  has  put  an  end 
to  legal  ceremonies.  But  faith  tvhich  worketh  hy 
love.  The  contrast  here  introduced  between  ceremonies 
and  the  exercise  of  love  was  intended  to  prevent  the 
Jews  from  thinking  too  highly  of  themselves,  and  ima- 
gining that  tliey  were  entitled  to  some  superiority  ;  for 
towards  tlie  close  of  the  Epistle,  instead  of  this  clause  he 
uses  the  words,  a  new  creature?  Ceremonies  are  no 
longer  enjoined  by  Divine  authority,  and  if  we  abound 
in  the  exercise  of  love,  all  is  well  -  Meanwhile,  this 
does  not  set  aside  our  sacraments,  which  are  aids  to 
faith,  but  is  merely  a  short  announcement  of  what  he 
had  formerly  taught  as  to  the  spiritual  worship  of  God. 
There  would  be  no  difficulty  in  this  passage,  were  it 
not  for  the  dishonest  manner  in  which  it  has  been  tor- 
tured by  the  Papists  to  uphold  the  righteousness  of  works. 
When  they  attempt  to  refute  our  doctrine,  that  we 
are  justified  by  faith  alone,  they  take  this  line  of  argu- 
ment. If  the  faith  which  justifies  us  be  that  "  which 
worketh  by  love,'*  then  faith  alone  does  not  justify. 
I  answer,  they  do  not  comprehend  their  own  silly  talk  ; 
still  less  do  they  compreliend  our  statements.  It  is  not 
our  doctrine  that  the  faith  which  justifies  is  alone  ;  we 
maintain  that  it  is  invariably  accompanied  by  good  works; 
only  we  contend  that  faitli  alone  is  sufficient  for  justifi- 
cation. Tiie  Papists  themselves  are  accustomed  to  tear 
faith  after  a  murderous  fasliion,  sometimes  presenting  it 
out  of  all  shape  and  unaccompanied  by  love,  and  at  other 

»   Gal.  vi.  15. 


VER.  7.]  TO  THE  GALATIANS.  133 

times,  in  its  true  character.  We,  again,  refuse  to  ad- 
mit that,  in  any  case,  faith  can  be  separated  from  the 
Spirit  of  regeneration  ;  but  when  the  question  comes  to 
be  in  what  manner  we  are  justified,  we  then  set  aside 
all  works.  With  respect  to  the  present  passage,  Paul 
enters  into  no  dispute  whether  love  co-operates  with  faith 
in  justification;  but  to  avoid  the  appearance  of  represent- 
ing Christians  to  be  idle  and  useless,  he  points  out 
what  are  the  true  exercises  of  believers.  When  you  are 
engaged  in  discussing  the  question  of  justification,  be- 
ware of  allowing  any  mention  to  be  made  of  love  or  of 
works,  but  resolutely  adhere  to  the  exclusive  particle. 
Paul  does  not  here  treat  of  justification,  or  assign  any 
part  of  the  praise  of  it  to  love.  Had  he  done  so,  the 
same  argument  would  prove  that  circumcision  and 
ceremonies,  at  a  former  period,  had  some  sliare  in  justi- 
fying a  sinner.  As  in  Christ  Jesus  faith  accompanied 
by  love  is  commended,  so  before  tlie  coming  of  Christ 
ceremonies  were  required.  But  this  has  nothing  to  do 
with  obtaining  righteousness,  as  the  Papists  themselves 
allow,  and  neither  must  it  be  supposed  that  love  pos- 
sesses any  such  influence. 

7.  Ye  did  run  well :  who  did  hinder  you  that  ye 
should  not  obey  the  truth?  8.  This  persuasion 
cometh  not  of  him  that  calleth  you.  9.  A  little 
leaven  leaveneth  the  whole  lump.  10.  I  have 
confidence  in  you  through  the  Lord,  that  ye  will 
be  none  otherwise  minded  :  but  he  that  troubleth 
you  shall  bear  to  judgment,  whosoever  he  be.  11. 
And  I,  brethren,  if  I  yet  preach  circumcision,  why 
do  I  yet  suffer  persecution  ?  then  is  the  offence  of 
the  cross  ceased.  12.  I  would  they  were  even  cut 
off  which  trouble  you. 

7.  Ye  did  run  well.  The  censure  which  the  apostle 
administers  for  their  present  departure  from  the  truth 
is  mingled  with  approbation  of  their  former  course,  in 
the  hope  that,  by  being  brought  to  a  sense  of  shame, 
they   will   return   more   speedily   to  the  right   path. 


134  ON  THE  EPISTLE  OF  PAUL  [[CHAP.  V. 

The  astonishment  conveyed  in  the  question,  who  did 
hinder  you  ?  was  intended  to  produce  a  bhish.  I  have 
chosen  to  translate  the  Greek  word,  ^  ohey^  rather  than 
believe^  because,  having  once  embraced  the  purity  of 
the  gospel,  they  had  been  led  away  from  a  course  of 
obedience. 

8.  This  persuasion  cometh  not.  Having  formerly 
combated  them  by  arguments,  he  at  length  pronounces 
with  a  voice  of  authority  that  their  persuasion  came 
not  from  God.  Such  an  admonition  would  not  be  en- 
titled to  much  regard,  were  it  not  supported  by  the  au- 
thority of  the  speaker.  But  Paul,  to  whom  the  Gala- 
tians  had  been  indebted  for  the  announcement  of  their 
Divine  calling,  was  well  entitled  to  address  them  in  this 
confident  language.  This  is  the  reason  why  he  does 
not  directly  say,  of  God.,  but  expresses  it  by  a  circum- 
locution, of  him  that  calleth  you.  "  God  is  never  incon- 
sistent with  himself,  and  he  it  is  who  by  my  preaching 
called  you  to  salvation.  This  new  persuasion  then  has 
come  from  some  other  quarter,  and  if  you  wish  to  have 
it  thought  that  your  calling  is  from  God,  beware  of 
lending  an  ear  to  those  who  thrust  upon  you  their 
new  inventions."  ^ 

9.  A  little  leaven.  This  refers,  I  think,  to  doctrine, 
not  to  men.  It  guards  them  against  the  mischievous 
consequences  which  arise  from  corruption  of  doctrine, 
and  warns  them  not  to  consider  it,  as  is  commonly  done, 
to  be  a  matter  attended  by  little  or  no  danger.  Satan 
is  too  crafty  to  attempt  an  avowed  destruction  of  the 
whole  gospel,  and  so  he  taints  its  purity  by  introduc- 
ing false  and  corrupt  opinions.  Many  persons  are  thus 
led  to  overlook  the  seriousness  of  the  injury  done,  and 
therefore  make  a  less  determined  resistance.  The  apostle 
proclaims  aloud  that,  after  the  truth  of  God  has  been 
corrupted,   we  are   no  longer   safe.     He  employs  the 

'  TrdBi<rQai. 

•  Though  the  Greek  participle  {koXovvtoq),  I  acknowledge, 
is  in  the  present  tense,  I  have  preferred  translating,  who  hath  call- 
ed you  (qui  vos  vocavit),  in  order  to  remove  the  ambiguity. 

Author  s  Note. 


VER.  lO.]  TO  THE  GALATIANS.  135 

metaphor  of  leaven^  which,  however  small  in  quantity, 
communicates  its  sourness  to  the  whole  mass.  We 
must  exercise  tlie  utmost  caution  lest  we  allow  any- 
counterfeit  to  be  substituted  for  the  pure  doctrine  of  the 
gospel. 

10.  /  have  confidence  in  you.  All  his  fierceness 
is  again  directed  against  the  false  apostles.  To  them 
the  evil  is  traced,  and  on  them  the  punishment  is 
threatened.  Good  hopes  are  expressed  regarding  the 
Galatians  that  they  will  quickly  and  readily  return  to 
the  doctrine  "  most  surely  believed  among  us."  ^  It 
gives  us  courage  to  learn  that  good  hopes  are  entertain- 
ed about  us  ;  for  we  reckon  it  shameful  to  disappoint 
those  whose  feelings  towards  us  are  kind  and  friendly. 
But  to  bring  back  the  Galatians  to  the  pure  doctrine  of 
faith,  from  which  they  had  turned  aside,  was  the  work 
of  God.  The  apostle  says  that  he  has  confidence  in 
them  through  the  Lord^  ^  by  which  he  reminds  them 
that  repentance  is  a  heavenly  gift,  and  that  they  must 
ask  it  from  God. 

He  that  troubleth  you.  The  sentiment  which  he  had 
just  delivered  is  confirmed  by  thus  indirectly  imputing 
the  greater  part  of  the  blame  to  those  impostors  by 
whom  the  Galatians  had  been  deceived.  From  the 
punishment  denounced  against  them^  the  Galatians  are 
very  nearly  exempted.  "  Let  this  saying  sink  down 
into  the  ears"^  of  all  who  introduce  confusion  into 
churches,  who  break  the  unity  of  faith,  who  destroy  their 
harmony  ;  and  if  they  have  any  right  feeling,  let  them 
tremble  at  this  word.  God  declares,  by  the  mouth  of 
Paul,  that  none  "  through  whom  such  ofi^ences  come"  "* 
will  pass  unpunished.  The  phrase,  whosoever  he  be,  is 
emphatic,  for  the  high  sounding  language  of  the  false 
apostles  had  terrified  the  ignorant  multitude.  It  became 
necessary  for  Paul  to  defend  his  doctrine  with  corres- 
ponding warmth  and  energy,  and  not  to  spare  any  one 
who  dared  to  raise  his  voice  against  it,  however  eminent 
or  however  distinguished. 

^  Luke  i.  1.         ^  Iv  Kvp'up.         ^  Luke  ix.  44.         *  Luke  xvii.  1, 


136 


ON  THE  EPISTLE  OF  PAUL  [CHAP.  Y. 


11.  And  /,  brethren.  This  argument  is  drawn  from 
the  consideration  of  motives.  "  It  would  be  completely 
in  my  power,  he  says,  to  avoid  the  displeasure  of  men, 
and  every  kind  of  danger  and  persecution,  were  I  only 
to  mix  ceremonies  with  Christ.  The  earnestness  with 
which  I  oppose  them  is  not  on  my  own  account,  nor  for 
my  own  advantage."  But  does  it  therefore  follow 
that  his  doctrine  is  true  ?  I  answer,  proper  feelings  and 
pure  conscience,  when  manifested  by  a  teacher,  have  no 
small  share  in  obtaining  confidence.  Besides,  it  cannot 
be  believed  that  any  man  would  be  so  mad  as  to  take 
measures,  of  his  own  accord,  for  bringing  distress  upon 
himself.  Lastly,  he  throws  upon  his  adversaries  the 
suspicion,  that  in  preaching  circumcision  they  were  more 
disposed  to  consult  their  own  ease  than  to  be  faithful  in 
the  service  of  Christ,  In  short,  Paul  was  at  the  far- 
thest remove  from  ambition,  covetousness,  or  regard  to 
personal  interest,  since  he  despised  favour  and  applause, 
and  exposed  himself  to  the  persecutions  and  fury  of  the 
multitude  rather  than  swerve  a  hairs-breadth  from  the 
purity  of  the  Gospel. 

Then  is  the  offence  of  the  c7'oss  ceased.  Willingly 
does  Paul,  in  speaking  of  the  gospel,  call  it  the  cross,  or 
the  preaching  of  the  cross,  when  he  wishes  to  bring  its 
poor,  simple  style,  into  contrast  with  the  "  great  swell- 
ing words''^  of  human  wisdom  or  righteousness.  For 
the  Jews,  puffed  up  with  an  ill-founded  confidence  in 
their  righteousness,  and  the  Greeks,  with  a  foolish  be- 
lief of  their  wisdom,  despised  the  meanness  of  the  gos- 
pel. If  the  preaching  of  circumcision  be  admitted,  the 
offence  of  the  cross  will  no  longer  exist, — the  gospel 
will  meet  with  no  annoyance  from  the  Jews,  but  will  be 
taught  with  their  entire  concurrence.  And  why  ?  Be- 
cause they  will  no  longer  take  offence  at  a  pretended 
and  spurious  gospel,  gathered  out  of  Moses  and  out  of 
Christ,  but  will  look  with  greater  indulgence  on  that 
mixture  which  will  leave  them  in  possession  of  their 
fonner  superiority. 

^  Jude,  16. 


VER.  12.]  TO  THE  GALATIANS.  137 

12.  7  would  thetj  were  even  cut  off.  His  indignation 
proceeds  still  farther,  and  he  prays  for  destruction  on 
those  impostors  by  whom  the  Galatians  had  been  de- 
ceived. The  word,  "  cut  off,"  ^  appears  to  be  employed 
in  allusion  to  the  circumcision  ^  which  they  pressed. 
"  They  tear  the  church  for  the  sake  of  circumcision  :  I 
v/ish  they  were  entirely  cut  off."  Chrysostom  favours 
this  opinion.  But  how  can  such  an  imprecation  be  re- 
conciled with  the  mildness  of  an  apostle,  who  ought  to 
wish  that  all  should  be  saved,  and  that  not  a  single  per- 
son should  perish  ?  So  far  as  men  are  concerned,  I  ad- 
mit the  force  of  this  argument ;  for  it  is  the  will  of  God 
that  we  should  seek  the  salvation  of  all  men  without 
exception,  as  Christ  suffered  for  the  sins  of  the  whole 
world.  But  devout  minds  are  sometimes  carried  be- 
yond the  consideration  of  men,  and  led  to  fix  their  eye 
on  the  glory  of  God,  and  the  kingdom  of  Christ. 
The  glory  of  God,  which  is  in  itself  more  excellent 
than  the  salvation  of  men,  ought  to  receive  from  us  a 
higher  degree  of  esteem  and  regard-  Believers,  earnest- 
ly desirous  that  the  glory  of  God  should  be  promoted, 
forget  men  and  forget  the  world,  and  w^ould  rather  choose 
that  the  whole  world  should  perish,  than  that  the  small- 
est portion  of  the  glory  of  God  should  be  withdrawn. 

Let  us  remember,  however,  that  such  a  prayer  as  this 
proceeds  from  leaving  men  wholly  out  of  view,  and  fix- 
ing our  attention  on  God  alone.  Paul  cannot  be  accused 
of  cruelty,  as  if  he  were  opposed  to  the  law  of  love.  Be- 
sides, if  a  single  man  or  a  few  persons  be  brought  into 
comparison,  how  immensely  must  the  church  prepon- 
derate !  It  is  a  cruel  kind  of  mercy  which  prefers  a 
single  man  to  the  whole  church.  On  one  side  I  see  the 
flock  of  God  in  danger,  on  the  other  I  see  a  wolf  "  seek- 
ing," like  Satan,  "  whom  he  may  devour."^  Ought  not 
my  care  of  the  church  to  swallow  up  all  my  thoughts, 
and  lead  me  to  desire  that  its  salvation  should  be  pur- 
chased by  the  destruction  of  the  wolf?  And  yet  I 
would  not  wish  that  a  single  individual  should  perish 
in  this  w^ay,  but  my  love  of  the  church  and  my  anxiety 

^  airoKoi^iovTai,  '  Trepiro/t/).  '  1  Pet.  t.  8. 


138  ON  THE  EPISTLE  OF  PAUL  [cHAP.  V. 

about  her  interests  carry  me  away  into  a  sort  of  ecstacy, 
so  that  I  can  think  of  nothing  else.  With  such  a  zeal  as 
this,  every  true  pastor  of  the  church  will  burn.  The 
Greek  word  translated  "  wliich  trouble  you,"  ^  signifies 
to  remove  from  a  certain  rank  or  station.  By  using 
this  word  in  connection  w^th  tlie  other  verb^  in  the  sen- 
tence, he  expresses  more  strongly  his  desire  that  the  im- 
postors should  not  merely  be  degraded,  but  entirely  se- 
parated and  cut  off. 

13.  For,  brethren,  ye  have  been  called  unto 
liberty ;  only  use  not  liberty  for  an  occasion  to  the 
flesh,  but  by  love  serve  one  another.  14.  For  all 
the  law  is  fulfilled  in  one  word,  even  in  this.  Thou 
sbalt  love  thy  neighbour  as  thyself.  15.  But  if  ye 
bite  and  devour  one  another,  take  heed  that  ye  be 
not  consumed  one  of  another.  16.  This  I  say 
then,  Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the 
lust  of  the  flesh.  17.  For  the  flesh  lusteth  against 
the  Spirit,  and  the  Spirit  against  the  flesh  :  and 
these  are  contrary  the  one  to  the  other ;  so  that 
ye  cannot  do  the  things  that  ye  would.  18.  But 
if  ye  be  led  by  the  Spirit,  ye  are  not  under  the  law. 

13.  Ye  have  been  called  unto  liberty.  He  now  pro- 
ceeds to  show  in  what  way  liberty  must  be  used.  In 
the  course  of  expounding  the  First  Epistle  to  the  Co- 
rinthians, we  have  pointed  out  that  liberty  is  one  thing, 
and  that  the  use  of  it  is  another  thing.  Liberty  lies  in 
the  conscience,  and  looks  to  God  ;  the  use  of  it  lies  in 
outward  matters,  and  deals  not  with  God  only,  but  with 
men.  Having  exhorted  the  Galatians  to  suffer  no  di- 
minution of  their  liberty,  he  now  enjoins  tliem  to  be 
moderate  in  the  use  of  it,  and  lays  down  as  a  rule  for 
the  lawful  use,  that  it  shall  not  be  turned  into  a  pre- 
text or  occasion  for  licentiousness.  Liberty  is  not  grant- 
ed to  the  flesh,  whicli  ought  rather  to  be  held  captive 

^  01  avaaraTovvTiQ  vjxuq.  *  a7roKu<\/ovTai. 


VER.  14.]  TO  THE  GALATIANS.  139 

under  tlie  yoke,  but  is  a  spiritual  benefit,  which  none 
but  pious  minds  are  capable  of  enjoying.  But  bv  love. 
The  method  here  explained  of  restraining  liberty  from 
breaking  out  into  wide  and  licentious  abuse  is,  to  have 
it  regulated  hi/  love.  Let  us  always  remember  that  the 
present  question  is  not  in  what  manner  we  are  free  be- 
fore God,  but  in  what  manner  we  may  use  our  liberty 
in  our  intercourse  with  men.  A  good  conscience  sub- 
mits to  no  slavery;  but  to  practise  outward  slavery,  or 
to  abstain  from  the  use  of  liberty,  is  attended  by  no  dan- 
ger. In  a  word,  if  "  by  love  we  serve  one  another,"  we 
shall  always  have  regard  to  edification,  so  that  we  shall 
not  grow  wanton,  but  use  the  grace  of  God  for  his  hon- 
our and  the  salvation  of  our  neighbours. 

14.  1^07- all  the  law.  There  is  a  contrast  in  this  verse, 
— though  not  plainly  stated,  yet  evidently  to  be  under- 
stood,— between  Paul's  exhortation  and  the  doctrine  of 
the  false  apostles.  While  they  insisted  on  ceremonies 
alone,  Paul  takes  a  passing  glance  of  the  actual  duties 
and  exercises  of  Christians.  The  present  commendation 
of  love  is  intended  to  inform  the  Galatians,  that  love 
forms  the  chief  part  of  Christian  perfection.  But  we 
must  inquire  into  the  reason  why  all  the  precepts  of 
the  law  are  included  under  love.  The  law  consists  of 
two  tables,  the  first  of  which  instructs  us  concerning 
the  worship  of  God  and  the  duties  of  piety,  and  the 
second  instructs  us  concerning  love  ;  for  it  is  ridiculous 
to  make  a  part  the  same  with  the  whole.  Some  avoid 
this  difiiculty  by  reminding  us  that  the  first  table  con- 
tains nothing  more  than  to  love  God  with  our  w^iole 
heart.  But  Paul  makes  express  mention  of  love  to  our 
neighbour,  and  therefore  a  more  satisfactory  solution 
must  be  sought. 

Piety  to  God,  I  acknowledge,  ranks  higher  than 
love  of  the  brethren,  and  therefore  the  observation  of 
the  first  table  is  more  valuable  in  the  sight  of  God  than 
the  observation  of  the  second.  But  as  God  himself  is 
invisible,  so  piety  is  a  thing  hidden  from  the  eyes  of 
men,  and  though  the  manifestation  of  it  was  the  pur- 
pose for  which  ceremonies  were  appointed,  they  are  not 


140  ON  THE  EPISTLE  OF  PAUL  [CHAP.  T. 

certain  proofs  of  its  existence.  It  frequently  happens, 
that  none  are  more  zealous  and  regular  in  observing  cere- 
monies than  hypocrites.  God  therefore  chooses  to 
make  trial  of  our  love  to  himself  by  that  love  of  our 
brother,  which  he  enjoins  us  to  cultivate.  This  is  the 
reason  why,  not  here  only,  but  in  the  Epistle  to  the 
Romans,  love  is  called  "  the  fulfilling  of  the  law,"  ^  not 
that  it  excels,  but  that  it  proves  the  worship  of  God  to 
bo  real.  God,  I  have  said,  is  invisible,  but  he  repre- 
sents himself  to  us  in  the  brethren,  and  in  their  persons 
demands  what  is  due  to  himself.  Love  to  men  springs 
only  from  the  fear  and  love  of  God,  and  therefore  we 
need  not  wonder  if,  by  a  figure  of  speech,  ^  the  effect 
include  under  it  the  cause  of  which  it  is  the  sign. 

Thou  shall  love  thy  neighbour.  He  who  loves  will 
render  to  every  man  his  right,  will  do  injury  or  harm 
to  no  man,  will  do  good,  as  far  as  lies  in  his  power,  to 
all ;  for  what  else  is  included  in  the  whole  of  the  second 
table  ?  This  too  is  the  argument  employed  by  Paul  in 
his  Epistle  to  the  Romans.  ^  The  word  neighbour  in- 
cludes all  men  living,  for  we  are  linked  together  by  a 
common  nature,  as  Isaiah  reminds  us,  "  that  thou  hide 
not  thyself  from  thine  own  flesh."  ^  The  image  of  God 
ought  to  be  particularly  regarded  as  a  sacred  bond  of 
union,  but,  for  that  very  reason,  no  distinction  is  here 
made  between  friend  aud  foe,  nor  can  the  wickedness 
of  men  set  aside  the  right  of  nature. — "  Thou  shalt  love 
thy  neighbour  as  thyself.''*  The  love  which  men  natur- 
ally cherish  toward  themselves  ought  to  regulate  our 
love  of  our  neighbour.     All  the  doctors  of  the  Sorbonne^ 

^  Rom.  xiii.  8.  10.  '  per  synecdochen.  'Rom.  xiii.  *  Isa.  Iviii.  7. 
*  The  College  of  the  Sorhonne,  in  Paris,  takes  its  name  from  Robert 
lie  Snrhonne,  who  founded  it  in  the  middle  of  the  thirteenth  century. 
Its  reputation  for  theological  learning,  philosophy,  classical  litera- 
ture, and  all  that  formerly  constituted  a  lil)eral  education,  was 
deservedly  high.  In  the  Doctors  of  the  Sorbonne  the  Reformation 
found  powerful  adversaries.  The  very  name  of  thi«  University,  to 
which  the  greatest  scholars  in  Europe  were  accustomed  to  pay  de- 
ference, would  be  regarded  by  the  multitude  with  blind  veneration. 
If  such  men  as  Calvin,  Beza,  Melancthon,  and  Luther,  v» ere  pre- 
pared by  talents  and  acquirements  of  the  first  order  to  brave  th* 


VER.  ]5.]  TO  THE  GALATIANS.  141 

are  in  the  habit  of  arguing  that,  as  tlie  rule  is  superior 
to  what  it  directs,  the  love  of  ourselves  must  always 
hold  the  first  rank.  This  is  not  to  interpret,  but  to 
subvert,  our  Lord's  words,  and  discovers  the  absence 
both  of  sound  understanding  and  of  love.  If  the  love 
of  ourselves  were  the  rule,  it  w^ould  follow  that  it  is 
proper  and  holy,  and  is  the  object  of  the  divine  approba- 
tion. But  we  shall  never  love  our  neighbours  with 
sincerity,  according  to  our  Lord's  intention,  till  we  have 
corrected  the  love  of  ourselves.  The  two  affections  are 
opposite  and  contradictory;  for  the  love  of  ourselves 
leads  us  to  neglect  and  despise  others, — produces  cruelty, 
covetousness,  violence,  deceit,  and  all  kindred  vices, — 
drives  us  to  impatience,  and  arms  us  with  the  desire  of 
revenge.  Our  Lord  therefore  enjoins  that  it  be  chang- 
ed into  benevolence. 

15.  But  if  ye  bite  and  devour  one  another.  From  the 
nature  of  the  subject,  as  well  as  from  the  language  em- 
ployed, we  may  conjecture  that  the  Galatians  had  dis- 
putes among  themselves,  for  they  differed  about  doctrine. 
The  apostle  now  demonstrates  from  the  result  how  de- 
structive such  proceedings  in  the  church  must  ultimate- 
ly prove.  False  doctrine  was  probably  a  judgment  from 
Heaven  upon  their  ambition,  pride,  and  other  offences. 
This  may  be  concluded  from  what  frequently  happens 
in  the  Divine  dispensations,  as  well  as  from  an  express 
declaration  by  the  hand  of  Moses.  *'  Thou  shalt  not 
hearken  unto  the  words  of  that  prophet,  or  that  dreamer 
of  dreams;  for  the  Lord  your  God  proveth  you,  to 
know  whether  ye  love  the  Lord  your  God  with  all  your 
heart,  and  with  all  your  soul."  ^     By  biting  and  devour- 

terrors  of  that  name,  they  must  have  frequently  lamented  its  influence 
on  many  of  their  hearers.  Yet  our  author  meets  undaunted  this 
formidable  array,  and  enters  the  field  with  the  full  assurance  of 
victory.  Despising,  as  we  naturally  do,  the  weak  superstitions  and 
absurd  tenets  held  by  the  church  of  Rome,  we  are  apt  to  underrate 
our  obligations  to  the  early  champions  of  the  Reformed  faith,  who 
encountered  with  success  those  veteran  warriors,  and  "  contended 
earnestly  for  the  faith  which  was  once  delivered  to  the  saints."" — T. 
^  Deut.  xiii.  3. 

«  Jude.  3 


142  ON  THE  EPISTLE  OP  PAUL  [CHAP.  Y. 

ing  he  means,  I  think,  slanders,  accusations,  reproaches, 
and  every  other  kind  of  offensive  lanouage,  as  well  as 
acts  of  injustice  arising  either  from  fraud  or  violence. 
And  what  is  the  end  of  them  ?  To  be  consumed,  while 
the  tendency  of  brotherly  love  is  to  produce  mutual  pro- 
tection and  kindness.  I  wish  we  could  always  remem- 
ber, when  the  devil  tempts  us  to  disputes,  that  the  dis- 
agreement of  members  within  the  church  can  lead  to 
nothing  else  than  the  ruin  and  consumption  of  the 
whole  body,  llovv  distressing,  how  mad  is  it,  that  we, 
who  are  members  of  the  same  body,  should  be  leagued 
together  for  mutual  destruction  ! 

iO.  This  I  say  then.  Now  follows  the  remedy. 
The  ruin  of  the  church  is  no  light  evil,  and  whatever 
threatens  it  must  be  met  with  the  most  determined  re- 
sistance. But  how  is  this  to  be  accomplished  ?  By 
not  permitting  the  flesh  to  rule  in  us,  and  by  yielding 
ourselves  to  the  direction  of  the  Spirit  of  God.  The 
Galatians  are  indirectly  told  that  tliey  are  carnal,  des- 
titute of  the  Spirit  of  God,  and  that  the  life  which  they 
lead  is  unworthy  of  Christians  ;  for  whence  did  their 
violent  conduct  towards  each  other  proceed,  but  from 
their  being  guided  by  the  lust  of  the  flesh  ?  This,  he 
tells  them,  is  an  evidence  that  they  do  not  walk  accord- 
ing to  the  Spirit.  Ye  shall  not  fulfil.  Though  the  sons 
of  God,  so  long  as  they  groan  under  the  burden  of  the 
flesh,  are  liable  to  commit  sin,  they  are  not  its  subjects 
or  slaves,  but  make  habitual  opposition  to  its  power. 
The  spiritual  man  may  be  frequently  assaulted  by  the 
lusts  of  the  flesh,  but  he  does  i^ot  fulfil  them, — he  does 
not  permit  them  to  reign  over  him.  On  this  subject,  it 
will  be  proper  to  consult  the  8th  chapter  of  the  Epistle 
to  the  Romans. 

17.  For  the  flesh  lusteth.  The  spiritual  life  will  not 
be  maintained  without  a  struggle.  We  are  here  in- 
formed of  the  nature  of  the  difficulty,  which  arises  from 
our  natural  inclinations  being  opposed  to  the  Spirit. 
The  word  flesh.,  as  we  had  occasion  to  observe  in  ex- 
]H)unding  the  Epistle  to  the  Romans,  denotes  the  nature 
of  man ;  for  the  limited  application  of  it  which  the  so- 


VER.  18.]  TO  THE  GALATIANS.  143 

phists  make  to  the  lower  senses,  as  tliey  are  called,  is 
refuted  by  various  passages  ;  and  the  contrast  between 
the  two  words  puts  an  end  to  all  doubt.  The  Spirit 
denotes  the  renewed  nature,  or  the  grace  of  regenera- 
tion; and  what  else  does  the  flesh  mean,  but  "  the  old 
man  ?"  ^  Disobedience  and  rebellion  against  the  Spirit 
of  God  pervade  the  whole  nature  of  man.  If  we  would 
obey  the  Spirit,  we  must  labour,  and  fight,  and  apply 
our  utmost  energy  ;  and  we  must  begin  with  self-  denial. 
The  compliment  ^  paid  by  our  Lord  to  the  natural  incli- 
nations of  men,  amounts  to  this, — that  there  is  no 
greater  agreement  between  them  and  righteousness, 
than  between  fire  and  water.  Where,  then,  shall  we 
find  a  drop  of  goodness  in  man's  free  will  ?  unless  we 
pronounce  that  to  be  good  which  is  contrary  to  the 
Spirit  of  God ;  "  because  the  carnal  mind  is  enmity 
against  God,  for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be."  ^  All  the  thoughts  of  the  flesh 
are  acts  of  enmity  against  God. 

So  that  ye  cannot  do  the  things  that  ye  ivould.  This 
refers,  unquestionably,  to  the  regenerate.  Carnal  men 
have  no  battle  with  depraved  lusts,  no  proper  desire  to 
attain  to  the  righteousness  of  God.  Paul  is  addressing 
believers.  The  things  that  ye  ivould  must  mean,  not 
our  natural  inclinations,  but  the  holy  aff'ections  which 
God  bestows  upon  us  by  his  grace.  Paul  therefore  de- 
clares, that  believers,  so  long  as  they  are  in  this  life, 
whatever  may  be  the  earnestness  of  their  endeavours,  do 
not  obtain  such  a  measure  of  success  as  to  serve  God  in 
a  perfect  manner.  The  highest  result  does  not  corres- 
pond to  their  wishes  and  desires.^ 

18.  But  if  ye  he  led  hy  the  Spirit.  In  the  way  of  tlie 
Lord  believers  are  apt  to  stumble.  But  let  them  not  be 
discouraged,  because  they  are  unable  to  satisfy  the  de- 
mands of  the  law.     Let  them  listen  to  the  consolatory 

'  Rom.  vi.  6  ;   Eph.  iv.  22  ;   Col.  iii.  9.  *  ty/cwjuior. 

^  Rom.  viii.  7. 

*  I  must  again  refer  the  reader,  for  a  more  extended  view  of  my 
sentiments  on  this  sulgect,  to  the  Exposition  of  the  Epistle  to  the 
Romans,  vii.  lb.— Author  s  Note. 


144  ON  THE  EPISTLE  OF  PAUL  QcHAP.  V. 

declaration  of  the  apostle,  which  is  also  found  in  other 
parts  of  his  writings,  ^  ye  ara  not  under  the  law.  The 
performance  of  their  duties  is  not  rejected  on  account  of 
their  present  defects,  but  is  accepted  in  the  sight  of  God, 
as  if  it  had  been  in  every  respect  perfect  and  complete. 
Paul  is  still  pursuing  the  controversy  about  freedom. 
The  Spirit  is  elsewhere  denominated  by  him,  "  the  Spi- 
rit of  adoption ;"  and  when  he  makes  men  free,  he 
emancipates  them  from  the  yoke  of  the  law.  "  Is  it 
your  desire  instantly  to  terminate  the  controversies  in 
which  you  are  now  engaged  ?  AYalk  according  to  the 
Spirit.  You  will  then  be  free  from  the  dominion  of 
the  law,  which  will  act  only  in  the  capacity  of  a  kind 
adviser,  and  will  no  longer  lay  a  restraint  upon  your 
consciences."  Besides,  when  the  condemnation  of  the 
law  is  removed,  freedom  from  ceremonies,  which  mark 
the  condition  of  a  slave,  follows  as  a  necessary  conse- 
quence. 

19.  Now  the  works  of  the  flesh  are  manifest, 
which  are  these :  Adultery,  fornication,  unclean- 
ness,  lasciviousness,  20.  Idolatry,  witchcraft,  ha- 
tred, variance,  emulations,  wrath,  strife,  seditions, 
heresies,  21.  Envyings,  murders,  drunkenness, 
revellings,  and  such  like  :  of  the  which  I  tell  yoii 
before,  as  I  have  also  told  you  in  time  past,  that 
they  which  do  such  things  shall  not  inherit  the 
kingdom  of  God. 

19.  Now  the  works  of  the  flesh  are  manifest.  To  obey 
the  spirit  and  to  oppose  the  flesh,  are  two  great  objects 
which  have  been  set  before  Christians,  and  for  the  at- 
tainment of  which  they  have  been  urged  to  make  the 
most  strenuous  exertions.  In  accordance  witli  tliese 
views,  representations  both  of  tlie  flesh  and  of  the  spirit 
are  frequently  drawn.  If  men  knew  themselves,  lliey 
would  not  need  the  inspired  declarations  on  this  subject, 
for  tljcy  are  nothing  but  flesh  ;  but  such  is  the  hypo- 

^  Rom.  vi.  14. 


YER.  19.^  TO  THE  GALATIANS.  145 

crisy  belonging  to  onr  natural  state,  we  never  perceive 
our  depravity  till  the  tree  has  been  made  known  by  its 
fruit. ^  The  apostle  therefore  now  points  out  to  us  those 
sins  against  which  we  nuist  fight,  in  order  that  we  may 
not  live  according  to  the  flesh.  He  does  not  indeed 
enumerate  them  all,  and  so  he  himself  states  at  the  con- 
clusion of  the  list ;  but  from  those  brought  forward,  the 
character  of  the  remainder  may  be  easily  ascertained. 
Adultery  and  fornication  are  placed  first,  and  next  fol- 
lows uncleanness,  wliich  extends  to  every  species  of 
unchastity.  Lasciviousness  ai)pears  to  be  a  subsidiary 
term,  for  the  Greek  word  ^  which  is  thus  translated  is 
applied  to  those  who  lead  wanton  and  dissolute  lives. 
These  four  denote  sins  forbidden  by  the  seventh  com- 
mandment. The  next  nientioned  is  idolatry^  which  is 
here  employed  as  a  general  term  for  services  grossly  su- 
perstitious and  openly  ])ractised. 

Seven  classes,  which  iminediately  follow,  are  closely 
allied,  and  other  two  are  afterwards  added.  Anger  and 
hatred  differ  chiefly  in  this,  that  anger  is  short,  and  ha- 
tred is  lasting,  simulations  and  envyings  are  the  occa- 
sions of  hatred  ;  and  the  following  distinction  between 
them  is  stated  by  Aristotle,  in  his  second  book  on  Rhe- 
toric : — He  who  emulates  is  grieved  that  another  should 
excel  him,  not  because  the  virtue  or  worth  of  that  per- 
son, in  itself  considered,  gives  him  uneasiness,  but  be- 
cause he  would  wish  to  be  superior.  The  envious  man 
has  no  desire  to  excel,  but  is  grieved  at  the  excellence 
of  other  men.  None  therefore,  he  tells  us,  but  low  and 
mean  persons  indulge  in  envy,  while  emulation  dwells 
in  lofty  and  heroic  minds.  Paul  declares  both  to  be 
diseases  of  the  Jlesh.  Fro7u  anger  and  hatred  arise  va- 
riance,  stinfe.,  seditions;  and  he  even  traces  the  conse- 
quences so  far  as  to  mention  murders  and  witchcraft. 
By  re  veilings,^  he  means  a  dissolute  life,  and  every  kind 
of  intemperance  in  the  gratification  of  the  palate.  It 
deserves  notice,  that  heresies  are  enumerated  among  the 
works  of  the  flesh  ;  for  it  shows  clearly  that  the  word 

^  ]\*at.  vii.  16.     Luke  vi.  44.  ^  ackXytia.  ^  KuJjttot. 

K 


146 


ON  THE  EPISTLE  OF  PAUL  [[CHAP.  T» 


flesh  is  not  confined,  as  the  sophists  imagine,  to  sensu- 
ality. What  produces  heresies  hut  ambition,  which 
deals  not  with  the  lower  senses,  but  with  the  highest 
faculties  of  the  mind  ?  These  things  arc  manifest^  ^  so 
that  no  man  will  gain  any  thing  by  evading  the  ques- 
tion ;  for  what  avails  it  to  deny  that  the  flesh  reigns  in 
us,  if  the  fruit  betrays  the  quality  of  the  tree  ? 

21.  Of  the  which  I  tell  you  before.  By  this  awful 
threatening  he  intended  not  only  to  alarm  the  Galatians, 
but  indirectly  to  glance  at  the  false  apostles,  who  had 
laid  aside  the  far  more  valuable  instruction,  and  spent 
their  time  in  disputing  about  ceremonies.  He  instructs 
us,  by  his  example,  to  press  those  exhortations  and 
threatenings,  agreeably  to  the  words  of  the  prophet, 
'■'-  Cry  aloud,  spare  not ;  lift  up  thy  voice  like  a  trum- 
pet, and  show  my  people  their  transgression,  and  the 
house  of*  Jacob  their  sins."^  AVhat  can  be  conceived 
more  dreadful  than  that  men  should  walk  after  the  flesh, 
and  shut  themselves  out  from  the  kingdom  of  God  ? 
AVho  will  dare  to  treat  lightly  the  "  abominable  things 
which  God  hates?"  3 

But  in  this  way,  w^e  shall  be  told,  all  are  cut  off  from  ^ 
the  hope  of  salvation ;  for  who  is  there  that  is  not. 
chargeable  with  some  of  those  sins  ?  I  reply,  Paul  does 
not  threaten  that  all  who  have  sinned,  but  that  all  who 
remain  impenitent,  shall  be  excluded  from  the  kingdom 
of  God.  The  saints  themselves  often  fall  into  grievous 
sins,  but  they  return  to  the  path  of  righteousness,  "  that 
wdiich  they  do  they  allow  not,"  ^  and  therefore  they  are 
not  included  in  this  catalogue.  All  threatenings  of  the 
judgments  of  God  call  us  to  repentance.  They  are  ac- 
companied by  a  promise  that  those  who  repent  will  ob- 
tain forgiveness ;  but  if  we  continue  obstinate,  they  re- 
main as  a  testimony  from  heaven  against  us.  They 
which  do  such  things  shall  not  inherit  the  kingdoin  of  God. 
The  word  inherit^  signifies  to  possess  by  hereditary 
right ;  for  by  no  right  but  that  of  adoption,  as  we  have 
seen  in  other  passages,  do  we  obtain  cter^ial  life. 

'  (pavtoa.  *  Isa.  Iviii.  1,  '^  Jcr.  xliv.  4. 

*  Rom.  vii.  15.        *  KXijpovofii'iaovaiy. 


VER.  22.]  TO  THE  GAL  ATI  ANS.  147 

22.  But  the  fruit  of  the  Spirit  is  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith,  23. 
Meekness,  temperance  :  against  such  there  is  no 
law.  24.  And  they  that  are  Christ's  have  cruci- 
fied the  flesh  with  the  affections  and  lusts.  25.  If 
we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit. 
26.  Let  us  not  be  desirous  of  vain-glory,  provok- 
ing one  another,  envying  one  another. 

22.  But  the  fruit  of  the  Spirit.  In  the  former  part 
of  the  description  he  condemned  the  whole  nature  of 
man  as  producing  nothing  but  evil  and  worthless  fruit. 
He  now  informs  us  that  all  virtues,  all  proper  and  well 
regulated  affections  proceed  from  the  Spirit,  from  the 
grace  of  God,  and  the  renewed  nature  wdiich  we  derive 
from  Christ.  Nothing  but  what  is  evil  comes  from 
man ;  nothing  good  comes  but  from  the  Holy  Spirit. 
There  have  often  appeared  in  unrenewed  men  remarka- 
ble instances  of  gentleness,  integrity,  temperance  and 
generosity,  but  all  were  unquestionably  but  specious 
disguises.  Curius  and  Fabricius  w^ere  distinguished  for 
courage,  Cato  for  temperance,  Scipio  for  kindness  and 
generosity,  Fabius  for  patience  ;  but  it  was  only  in  the 
sight  of  men,  and  as  members  of  civil  society,  that  they 
were  so  distinguished.  In  the  sight  of  God  nothing  is 
pure  but  what  proceeds  from  the  fountain  of  all  purity. 

Joy  does  not  here,  I  think,  denote  that  "joy  in  the 
Holy  Ghost,"  ^  of  which  he  speaks  elsewhere,  but  that 
cheerful  behaviour  towards  our  fellow-men  which  is  the 
opposite  of  moroseness.  Faith  means  truth,  and  is  con- 
trasted with  cunning,  deceit,  and  falsehood,  as  peace  is 
with  quarrels  and  contentions.  Long-suffer^ing  ^  is 
gentleness  of  mind,  which  disposes  us  to  take  eveiy 
thing  in  good  part,  and  not  to  be  easily  offended.  The 
other  terms  require  no  explanation,  for  the  dispositions 
of  the  mind  must  be  learned  from  the  outward  conduct. 

But  if  spiritual  men  are  know^n  by  their  works,  what 
judgment,  it  will  be  asked,  shall  we  form  of  wicked 

'  Rom.  xiv.  17.  *  (.laKpoOvixia, 


148 


ON  THE  EPISTLE  OF  PAUL  [CHAP.  V. 


men  and  idolaters,  who  exhibited  an  ilhistrious  resem- 
blance of  all  the  virtues  ?  I  reply,  as  all  the  works  of 
the  flesh  do  not  appear  openly  in  a  carnal  man,  but  his 
carnality  is  discovered  by  one  or  another  vice,  so  a  sin- 
gle virtue  will  not  entitle  us  to  conclude  that  a  man  is 
spiritual.  If  the  flesh  rei;^ns  in  a  man,  it  will  discover 
itself  by  some  vice  ;  and  this  observation  may  be  easily 
applied  to  all  the  cases  which  I  have  enumerated. 

23.  Against  such  there  is  no  law.  Some  understand 
these  words  as  meaning  simply  that  the  law  is  not  di- 
rected against  good  works,  for  "  fro7n  evil  manners  have 
sprung  good  laws."  But  Paul's  real  meaning  is  deeper 
and  less  obvious.  Where  the  Spirit  reigns,  the  law  has 
no  longer  any  dominion.  By  moulding  our  hearts  to 
his  own  righteousness,  the  Lord  delivers  us  from  the 
severity  of  the  law,  so  that  our  intercourse  with  him- 
self is  not  regulated  by  its  covenant,  nor  our  consciences 
bound  by  its  sentence  of  condemnation.  The  law  con- 
tinues to  teach  and  exhort,  ami  thus  performs  its  own 
office,  but  our  subjection  to  it  is  withdrawn  by  the 
Spirit  of  adoption.  He  thus  ridicules  the  false  apostles 
wdio,  while  they  enforced  subjection  to  the  law,  were  not 
less  eager  to  release  themselves  from  its  yoke.  The 
only  way,  he  tells  us,  in  which  this  is  accomplished,  is, 
when  the  Sj^irit  of  God  obtains  dominion,  from  which 
we  are  led  to  conclude  that  they  had  no  proper  regard 
to  spiritual  righteousness. 

24.  And  they  that  are  Christ's.  All  Christians  have 
renounced  the  flesh,  and  therefore  enjoy  freedom. 
While  he  makes  this  statement,  the  apostle  reminds  the 
Galatians  what  kind  of  life  is  led  by  real  Christians, 
and  thus  guards  them  against  a  false  profession  of 
Christianity.  The  word  crucified  is  employed  to  point 
out  that  the  mortification  of  the  flesh  is  the  efibct  of  the 
death  of  Christ.  This  work  does  not  belong  to  man. 
By  the  grace  of  Christ  "  we  liave  been  planted  together 
in  tlie  likeness  of  his  death,"  ^  that  we  no  longer  might 
live  unto  ourselves.     If  we  are  buried  with  Christ,  by 

*  Rom.  vi.  5. 


VER.  25.]  TO  THE  GALATIANS.  149 

true  self-denial,  and  the  destruction  of  the  old  man,  we 
shall  then  enjoy  the  privilege  of  the  sons  of  God.  The 
flesh  is  not  yet  indeed  entirely  destroyed,  but  it  has  no 
right  to  exercise  dominion,  and  ought  to  yield  to  the 
Spirit.  The  flesh  and  its  lusts  are  a  figure  of  speech  of 
exactly  the  same  import  with  the  tree  and  its  fruits. 
The  flesh  itself  is  the  depravity  of  corrupt  nature,  from 
which  all  evil  actions  proceed.^  Hence  it  follows,  that 
the  members  of  Christ  have  cause  to  complain  if  they 
are  still  held  to  be  in  bondage  to  the  law,  from  which 
all  who  have  been  regenerated  by  his  Spirit  are  set 
free. 

25.  If  we  live  in  the  Spirit.  According  to  his  usual 
custom,  the  apostle  draws  from  the  doctrine  a  practical 
exhortation.  The  death  of  the  flesh  is  tlie  life  of  the 
Spirit.  If  the  Spirit  of  God  lives  in  us,  let  him  govern 
our  actions.  There  will  always  be  many  persons  daring 
enough  to  make  a  false  boast  of  living  in  the  Spirit,  but 
the  apostle  challenges  them  to  a  proof  of  the  fact.  As 
the  soul  does  not  remain  idle  in  the  body,  but  gives 
motion  and  vigour  to  every  member  and  part,  so  the 
Spirit  of  God  cannot  dwell  in  us  without  manifesting 
himself  by  the  outward  effects.  By  the  life  is  here 
meant  the  inward  power,  and  by  the  walk  the  outward 
actions.  The  metaphorical  use  of  the  word  walk,  which 
frequently  occurs,  describes  works  as  evidences  of  the 
spiritual  life. 

26.  Let  us  not  be  desirous  of  vain-glory.  The  special 
exhortations  which  were  addressed  to  the  Galatians 
were  not  more  necessary  for  them  than  they  are  adapted 
to  our  own  time.  Of  many  evils  existing  in  society  at 
large,  and  particularly  in  the  church,  ambition  is  the 
mother.  Paul  therefore  directs  us  to  guard  against  it, 
for  the  vain-glory  ^  of  which  he  speaks  is  nothing  else 
than  ambition  ^  or  the  desire  of  honour,  by  which  every 
one  desires  to  excel  all  others.  The  heathen  philoso- 
phers do  not  condemn  every  desire  of  glory  ;  but  among 
Christians  whoever  is  desirous  of  glory  departs  from 

*  Mat.  XV.  19.     Mark  vii.  21.  ^  Ktvo^otla.  '  0i\ort^ia- 


150  ON  THE  EPISTLE  OF  PAUL       QCHAP.  VI. 

true  glory,  and  is  justly  charged  with  idle  and  foolish 
ambition.  It  is  not  lawful  for  us  to  glory  but  in  God 
alone.  Every  other  kind  of  glorying  is  pure  vanity. 
Mutual  provocations  and  envyings  are  the  daughters  of 
ambition.  He  who  aspires  to  tlie  highest  rank  must  of 
necessity  envy  all  others,  and  disrespectful,  biting, 
stinging  language  is  the  unavoidable  consequence. 


CHAPTER  VI. 

1.  Brethren,  if  a  man  be  overtaken  in  a  fault, 
ye  w  hich  are  spiritual  restore  such  an  one  in  the 
spirit  of  meekness  ;  considering  thyself,  lest  thou 
also  be  tempted.  2.  Bear  ye  one  another's  bur- 
dens, and  so  fulfil  the  law  of  Christ.  3.  For  if 
a  man  think  himself  to  be  something,  when  he  is 
nothing,  he  deceiveth  himself.  4.  But  let  every 
man  prove  his  own  work,  and  then  shall  he  have 
rejoicing  in  himself  alone,  and  not  in  another.  5. 
For  every  man  shall  bear  his  own  burden. 

1.  Brethren^  if  a  man  he  overtaken.  Ambition  is  a 
serious  and  alarming  evil.  But  hardly  less  injury  is 
frequently  done  by  unseasonable  and  excessive  severity, 
which,  under  the  plausible  name  of  zeal,  springs  in 
many  instances  from  pride,  and  from  dislike  and  con- 
tempt of  the  brethren.  Most  men  seize  on  the  faults 
of  brethren  as  an  occasion  of  insulting  them,  and  of 
using  rcproacliful  and  cruel  language.  Were  the  plea- 
sure they  take  in  upbraiding  equalled  by  their  desire  to 
produce  amendment,  they  would  act  in  a  different 
manner.  Reproof,  and  often  sharp  and  severe  reproof, 
must  be  administered  to  offenders.  But  while  we  must 
not  shrink  from  a  faithful  testimony  against  sin,  neitlier 
must  wc  omit  to  mix  oil  with  the  vinegar. 


VER.  1.]  TO  THE  GALATIANS.  151 

"We  are  here  taught  to  correct  the  faults  of  brethren 
in  a  mild  manner,  and  to  consider  no  rebukes  as  par- 
taking a  religious  and  Christian  character  which  do  not 
breathe  the  spirit  of  meekness.  To  gain  this  object,  he 
explains  the  design  of  pious  reproofs,  which  is,  to  resto^^e 
such  an  one,  to  place  him  in  his  former  condition. 
That  design  will  never  be  accomplished  by  violence,  or 
by  a  disposition  to  accuse,  or  by  fierceness  of  manner  or 
language.  We  must  display  a  gentle  and  meek  spirit, 
if  we  intend  to  heal  our  brother.  And  lest  any  man 
should  satisfy  himself  with  assuming  the  outward  form, 
he  demands  the  spirit  of  meekness  ;  for  no  man  is  pre- 
pared for  chastising  a  brother  till  he  has  succeeded  in 
acquiring  a  gentle  spirit. 

Another  argument  for  gentleness  in  correcting  brethren 
is  contained  in  the  expression,  "  if  a  man  be  overtakeji."^ 
If  he  has  been  carried  away  through  want  of  considera- 
tion, or  through  the  cunning  arts  of  a  deceiver,  it  would 
be  cruel  to  treat  such  a  man  with  harshness.  Now,  we 
know  that  the  devil  is  always  lying  in  wait,  and  has  a 
thousand  ways  of  leading  us  astray.  AVhen  we  per- 
ceive a  brother  to  have  transgressed,  let  us  consider 
that  he  has  fallen  into  the  snares  of  Satan,  let  us  be 
moved  with  compassion,  and  prepare  our  minds  to 
exercise  forgiveness.  But  offences  and  falls  of  this  des- 
cription must  undoubtedly  be  distinguished  from  deep- 
seated  crimes,  accompanied  by  deliberate  and  obstinate 
disregard  of  the  authority  of  God.  Such  a  display  of 
wicked  and  perverse  disobedience  to  God  must  be  visit- 
ed with  greater  severity,  for  what  advantage  would  be 
gained  by  gentle  treatment  ?  The  particle  if'^  implies 
that  not  only  the  weak  who  have  been  tempted,  but 
those  who  have  yielded  to  temptation,  shall  receive 
forbearance. 

Ye  which  ai'e  spiritual.  This  is  not  spoken  in  irony, 
for  however  spiritual  they  might  be,  there  was  abun- 
dant room  for  their  becoming  more  spiritual.  It  belongs 
to  such  persons  to  raise  up  the  fallen.     To  what  better 

1  ■jrpo\ij(}>9y'.  /  idv  ^e. 


152  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  VI. 

purpose  can  their  superior  attainments  be  applied  than 
to  promote  tlie  salvation  of  the  brethren  ?  The  more 
eminently  any  man  is  endowed  with  Divine  grace,  the 
more  strongly  is  he  bound  to  consult  the  edification  of 
those  who  liave  been  less  favoured.  But  such  is  our 
folly,  tliat  in  our  best  duties  we  are  apt  to  fail,  and 
therefore  need  the  exhortation  which  the  apostle  gives 
to  guard  against  the  influence  of  carnal  views. 

Considering  thyself.  It  is  not  without  reason  that 
the  apostle  passes  from  the  plural  to  the  singular  number. 
He  gives  weight  to  his  admonition,  when  he  addresses 
each  person  individually,  and  bids  him  look  carefully 
into  himself.  "  Whoever  thou  art  that  takest  upon 
thee  the  office  of  reproving  others,  look  to  thyself." 
Nothing  is  more  difficult  than  to  bring  us  to  acknow- 
ledge or  examine  our  own  weakness.  Whatever  may 
be  our  acuteness  in  detecting  the  faults  of  others,  we  do 
not  see,  as  the  saying  is,  "  tlie  wallet  that  hangs  behind 
our  own  back,"  ^  and  therefore,  to  arouse  us  to  greater 
activity,  he  employs  the  singular  number. 

These  words  may  admit  of  two  senses.  As  w^e  ac- 
knowledge that  we  are  liable  to  sin,  we  more  willingly- 
grant  that  forgiveness  to  others  which,  in  our  turn,  we 
expect  will  be  extended  to  us.  Some  interpret  them  in 
this  manner  :  "  Thou  who  art  a  sinner,  and  needest  the 
compassion  of  tliy  brethren,  oughtest  not  to  show  thy- 
self fierce  and  implacable  to  others."  But  I  would 
rather  choose  to  expound  them  as  a  warning  given  by 
Paul  that,  in  correcting  others,  we  should  not  ourselves 
commit  sin.  There  is  a  danger  here  which  deserves 
our  most  careful  attention,  and  against  which  it  is 
difficult  to  guard ;  for  nothing  is  more  easy  than  to 
exceed  the  proper  limits.  The  word  tempt^  however, 
may  very  properly  be  taken  in  this  passage  as  extended 
to  the  whole  life.  AVhenever  we  have  occasion  to  pro- 
nounce censure,  let  us  begin  with  ourselves,  and,  re- 
membering our  own  weakness,  let  us  be  indulgent  to 
others. 

*  Catullus. 


VER.  3.]  TO  THE  GALATIANS.  153 

2.  Bear  ye  one  another's  burdens.  The  weaknesses 
or  sins  under  which  we  groan  are  called  burdens.  This 
phrase  is  singularly  appropriate  in  an  exhortation  to  kind 
behaviour,  for  nature  dictates  to  us  that  those  who 
bend  under  a  burden  ought  to  be  relieved.  He  enjoins 
us  to  bear  the  burdens.  We  must  not  indulge  or  over- 
look the  sins  by  which  our  brethren  are  pressed  down, 
but  relieve  them, — which  can  only  be  done  by  mild  and 
friendly  correction.  There  are  many  adulterers  and 
thieves,  many  Avicked  and  abandoned  characters  of  every 
description,  who  would  willingly  make  Christ  an  ac- 
complice in  their  crimes.  All  would  choose  to  lay  upon 
believers  the  task  of  bearing  their  burdens.  But  as  the 
apostle  had  immediately  before  exhorted  us  to  restore 
a  brother,  the  manner  in  which  Christians  are  required 
to  bear  one  another's  burdens  cannot  be  mistaken. 

And  so  fulfil  the  law  of  Christ.  The  word  law.,  when 
applied  here  to  Christ,  serves  the  place  of  an  argument. 
There  is  an  implied  contrast  between  the  law  of  Christ 
and  the  law  of  Moses.  "  If  you  are  very  desirous  to 
keep  a  law,  Christ  enjoins  on  you  a  law  which  you  are 
bound  to  prefer  to  all  others,  and  that  is,  to  cherish 
kindness  towards  each  other.  He  who  has  not  this 
has  nothing."  Besides,  he  tells  us  that,  when  every  one 
compassionately  assists  his  neighbour,  the  law  of  Christ 
is  fd/illed ;  by  which  he  intimates  that  every  thing 
which  does  not  proceed  from  love  is  superfluous  ;  for 
the  composition  of  the  Greek  word^  conveys  the  idea  of 
what  is  absolutely  peifect.  But  as  no  man  y)erforms  in 
every  respect  what  Paul  requires,  we  are  still  at  a  dis- 
tance from  perfection.  He  who  comes  the  nearest  to 
it  with  regard  to  others,  is  yet  far  distant  with  respect 
to  God. 

3.  For  if  a  man  think  himself.  There  is  an  ambiguity 
in  the  construction,  but  Paul's  meaning  is  clear.  The 
phrase,  When  he  is  nothings  appears  at  first  view 
to  mean,  "  if  any  person,  who  is  in  reality  nothing, 
claims  to  be  something ;"  as  there  are  many  men  of  no 


154  ON  THE  EPISTLE  OF  PAUL  [CHAP.  VI. 

real  worth  who  are  elated  by  a  foolish  admiration  of 
themselves.  But  the  meaning  is  more  general,  and  may 
be  thus  expressed  :  Since  all  men  are  nothing,  he  who 
wishes  to  appear  something,  and  persuades  himself  that 
he  is  somebody,  deceives  himself.  First,  then,  he  de- 
clares that  we  are  nothing,  by  which  he  means,  that 
we  have  nothing  of  our  own  of  which  we  have  a  right 
to  boast,  but  are  destitute  of  every  thing  good,  so  that 
all  our  glorying  is  mere  vanity.  Secondly,  he  infers 
that  they  who  claim  something  as  their  own  deceive 
themselves.  Now,  since  nothing  excites  our  indignation 
more  than  that  others  should  impose  upon  us,  it  argues 
the  height  of  folly  that  we  should  willingly  impose  upon 
ourselves.  This  consideration  will  render  ns  much 
more  candid  to  others.  AVhence  proceeds  fierce  insult 
or  haughty  sternness,  but  from  this,  that  every  one  ex- 
alts himself  in  his  own  estimation,  and  proudly  despises 
others  ?  Let  arrogance  be  removed,  and  we  shall  all 
discover  the  greatest  modesty  in  our  conduct  towards 
each  other. 

4.  But  let  ever}/  man  prove  his  own  work.  By  a 
powerful  blow,  Paul  has  already  struck  down  the  pride 
of  man.  But  it  frequently  happens  that,  by  comparing 
ourselves  with  others,  the  low  opinion  which  we  form 
of  them  leads  us  to  entertain  a  high  opinion  of  ourselves. 
Paul  declares  that  no  such  comparison  ought  to  be  al- 
lowed. Let  no  man,  he  says,  measure  himself  by  the 
standard  of  another,  or  please  himself  with  the  thought, 
that  others  appear  to  him  less  worthy  of  approbation. 
Let  him  lay  aside  all  regard  to  other  men,  examine  his 
own  conscience,  and  inquire  what  is  his  own  work.  It 
is  not  what  we  gain  by  detracting  from  others,  but 
what  we  have  witliout  any  comparison,  that  can  be  re- 
garded as  true  praise. 

Some  consider  Paul  to  be  speaking  in  irony.  *'  Thou 
flatterest  thyself  by  a  comparison  with  the  faults  of 
others,  but  if  you  wilt  consider  who  thou  art,  thou  wilt 
then  enjoy  the  praise  which  is  justly  due  to  thee.*'  In 
other  words,  no  praise  whatever  shall  be  thine,  because 
there  is  no  man  by  whom  the  smallest  portion  of  praise 


VER.  5.]  TO  THE  GALATIANS.  ^55 

is  really  deserved.  In  conformity  with  this  view,  the 
words  that  follow,  every  man  shall  hear  his  own  burden^ 
are  supposed  to  mean,  that  it  is  usual  for  every  man  to 
bear  his  own  burden.  But  the  plain  and  direct  sense  of 
the  words  agrees  better  with  the  apostle's  reasoning. 
"  With  respect  to  thyself  alone,  and  not  by  comparison 
with  others,  thou  wilt  have  praise."  I  am  well  aware 
that  the  next  sentence,  which  annihilates  all  the  glory 
of  man,  has  been  regarded  as  justifying  the  ironical  in- 
terpretation. But  the  glorying  of  which  this  passage 
treats,  is  that  of  a  good  conscience,  in  which  the  Lord 
allows  his  people  to  indulge,  and  which  Paul  elsewhere 
expresses  in  very  animated  language.  "  Paul  earnestly 
beholding  the  council,  said.  Men  and  brethren,  I  have 
lived  in  all  good  conscience  before  God  until  this  day."^ 
This  is  nothing  more  than  an  acknowledgment  of  Di- 
vine grace,  which  reflects  no  praise  whatever  on  man, 
but  excites  him  to  give  God  the  glory.  Such  reasons 
for  glorying  the  godly  find  in  themselves,  and  offer  for 
Divine  acceptance,  not  through  their  own  merits,  but 
through  the  riches  of  the  grace  of  God.  "  For  our  re- 
joicing is  this,  the  testimony  of  a  good  conscience,  that 
in  simplicity  and  godly  sincerity,  not  with  fleshly  wis- 
dom, but  by  the  grace  of  God,  we  have  had  our  conver- 
sation in  the  world."  ^  Our  Lord  himself  instructs  us  : 
"  But  thou,  when  thou  prayest,  enter  into  thy  closet  ; 
and  when  thou  hast  shut  thy  door,  pray  to  thy  Father 
which  is  in  secret ;  and  thy  Father,  which  seeth  in  se- 
cret, shall  reward  thee  openly."  ^  Strictly  speaking,  he 
makes  no  assertion,  but  leads  us  to  conclude,  that  when 
a  man  is  valued  for  his  own  worth,  and  not  for  the  base- 
ness pf  others,  the  praise  is  just  and  substantial.  The 
statement  is  therefore  conditional,  and  imports  that  none 
are  entitled  to  be  regarded  as  good  men,  who  are  not 
found  to  be  so,  apart  from  the  consideration  of  others. 

5.  For  every  man  shall  hear  his  own  burden.  To  de- 
stroy sloth  and  pride,  he  brings  before  us  the  judgment 
of  God,  in  which  every  individual  for  himself,  and  with- 

'  Acts  xxiii.  1.  «  2  Cor.  i.  12.  ^  Mat.  vi.  6. 


156  ON  THE  EPISTLE  OF  PAUL  [[cHAP.  VI. 

ont  a  comparison  with  others,  will  give  an  account  of 
his  life.  If  a  man  who  has  but  one  eye  is  placed  among 
the  bhnd,  he  considers  his  vision  to  be  perfect ;  and  a 
tawny  person  among  negroes  thinks  himself  white.  The 
apostle  affirms  that  the  false  conclusions  to  which  we 
are  thus  conducted  will  find  no  place  in  the  judgment 
of  God.  There  every  one  will  bear  his  own  burden, 
and  none  v^ill  stand  acquitted  by  others  from  their  own 
sins.     This  is  the  true  meaning  of  the  w^ords. 

6.  Let  him  that  is  taught  in  the  word  communi- 
cate unto  him  that  teacheth  in  all  good  things. 

7.  Be  not  deceived:  God  is  not  mocked:  for 
whatsoever  a  man  soweth,  that  shall  he  also  reap. 

8.  For  he  that  soweth  to  his  flesh,  shall  of  the  flesh 
reap  corruption  ;  but  he  that  soweth  to  the  Spirit, 
shall  of  the  Spirit  reap  life  everlasting.  9.  And  let 
us  not  be  weary  in  well-doing ;  for  in  due  season 
we  shall  reap  if  we  faint  not.  10.  As  we  have 
therefore  opportunity,  let  us  do  good  unto  all  men, 
especially  unto  them  who  are  of  the  household  of 
faith. 

6.  Let  him  that  is  taught  in  the  word.  It  is  probable 
that  the  teachers  and  ministers  of  the  word  were  at  that 
time  neglected.  This  shewed  the  basest  ingratitude. 
How  disgraceful  is  it  to  defraud  of  their  temporal  sup- 
port, those  by  whom  our  souls  are  fed  ! — to  refuse  an 
earthly  recompense  to  those  from  whom  we  receive 
heavenly  benefits !  But  it  is,  and  always  has  been,  the 
disposition  of  the  world,  freely  to  bestow  on  the  minis- 
ters of  Satan  every  luxury,  and  hardly  to  supply  godly 
pastors  with  necessary  food.  Though  it  does  not  be- 
come us  to  indulge  too  much  in  complaint,  or  to  be  too 
tenacious  of  our  rights,  yet  Paul  found  himself  called 
upon  to  exhort  the  Galatians  to  perform  this  part  »f 
their  duty.  He  was  the  more  ready  to  do  so,  because 
he  had  no  private  interest  in  the  matter,  but  consulted 
the  universal  benefit  of  the  church,  without  any  regard 
to  his  own  advantage.     He  saw  that  the  ministers  of 


VER.  7.]  TO  THE  GALATIANS.  157 

the  word  were  neglected,  because  the  word  itself  was 
despised  ;  for  if  the  word  he  tndy  esteemed,  its  minis- 
ters will  always  receive  kind  and  honourable  treatment. 
It  is  one  of  the  tricks  of  Satan  to  defraud  godly  minis- 
ters of  support,  that  tlie  church  may  be  deprived  of 
their  services.  'An  earnest  desire  to  preserve  a  gospel 
ministry,  led  to  Paul's  recommendation  that  proper  at- 
tention shoidd  be  paid  to  good  and  faithful  pastors. 

The  word  is  here  put,  by  way  of  eminence,  ^  for  the 
doctrine  of  godliness.  Supi)ort  is  declared  to  be  due  to 
those  by  whom  we  are  taught  in  the  ivord.  Under  this 
designation  the  Papal  system  supports  idle  bellies  of 
dumb  men,  and  fierce  wild  beasts,  who  have  nothing  in 
common  with  the  doctrine  of  Christ.  In  all  good 
things.  He  does  not  propose  that  no  liinit  should  be 
set  to  their  worldly  enjoyments^  or  that  they  should 
revel  in  superfluous  abundance,  but  merely  that  none  of 
the  necessary  supports  of  life  should  be  withheld.  Mi- 
nisters ought  to  })e  satisfied  with  moderate  fare,  and  the 
danger  which  attends  pomp  and  luxury  ought  to  be  pre- 
vented. To  supply  their  real  necessities,  let  l^elievers 
cheerfully  devote  any  part  of  their  property  that  may 
be  required  for  the  services  of  devout  and  holy  teachers. 
What  return  will  they  make  for  the  invaluable  treasure 
of  eternal  life,  which  is  communicated  to  them  l^y  the 
preaching  of  those  men  ? 

7.  God  is  not  mocked.  The  design  of  this  o})serva- 
tion  is  to  reply  to  the  dishonest  excuses  which  are  fre- 
quently pleaded.  One  alleges  that  he  has  a  family  to 
support,  and  another  asserts  that  he  has  no  suy)erfluity 
of  wealth  to  spend  in  liberality  or  profusion.  The  con- 
sequence is,  that,  while  such  multitudes  withhold  their 
aid,  the  few  j^ersons  who  do  their  duty  are  generally  im- 
able  to  contril)ute  the  necessary  support.  These  apo- 
logies Paul  utterly  rejects,  for  a  reason  which  the  world 
little  considers,  that  this  transaction  is  with  God.  The 
supply  of  a  man's  bodily  wants  is  not  the  sole  question, 
but  involves  the  degree  of  our  regard  for  Christ  and  his 

'  /car'  £^ox?)v. 


1^  ON  THE  EPISTLE  OF  PAUL  [CHAP  ft. 

gospel.  This  passage  contains  evidence  that  the  custom 
of  treating  faithful  ministers  with  scorn  did  not  origi- 
nate in  the  present  day ;  but  their  wicked  taunts  will 
not  pass  unpunished. 

I^or  ivhaf soever  a  man  soweth.  Our  liberality  is  re- 
strained by  the  supposition,  that  whatever  passes  into 
the  hands  of  another  is  lost  to  ourselves,  and  by  the 
alarm  we  feel  about  our  own  prospects  in  life.  Paul 
meets  these  views  by  a  comparison  drawn  from  seed- 
time, which,  he  tells  us,  is  a  fit  representation  of  acts  of 
beneficence.  ^  Happy  would  it  be  for  us  if  this  truth 
were  deeply  impressed  upon  our  minds.  How  "  very 
gladly"  would  we  "  spend  and  be  spent"-  for  the  good 
of  our  neighbours,  encouraged  by  the  hope  of  the  com- 
ing harvest !  No  operation  is  more  cheerfully  performed 
by  husbandmen  than  throwing  the  seed  into  the 
ground.  They  are  enabled  to  wait  with  patience  dur- 
ing nine  months  of  the  year  by  the  expectation  of  reap- 
ing a  corruptible  harvest,  while  our  minds  are  not  pro- 
perly affected  by  the  hope  of  a  blessed  immortality. 

8.  JFor  he  that  soweth  to  his  flesh.  Having  stated  the 
general  sentiment,  he  now  divides  it  into  parts.  To 
sow  to  the  flesh.,  is  to  look  forward  to  the  wants  of  the 
present  life,  without  any  regard  to  a  future  life.  They 
who  do  this  will  gather  fruit  corresponding  to  the  seed 
Avhich  they  have  sown, — will  heap  up  that  which  shall 
miserably  perish.  To  sow  in  thejiesh^  is  supposed  by 
some  to  mean  indulgence  in  the  lusts  of  the  flesh,  and 
corruption  to  mean  destruction  ;  but  the  former  exposi- 
tion agrees  better  with  the  context.  In  departing  from 
the  old  translation  and  from  Erasmus,  I  have  not  acted 
rashly.  The  Greek  words  literally  signify,  he  that  sow- 
eth into  his  flesh.  ^  And  what  else  does  this  mean,  but 
to  be  so  entirely  devoted  to  the  flesh,  as  to  direct  all  our 
thoughts  to  its  interests  or  convenience  ? 

^  On  this  subject  wo  had  occasion  to  speak  in  expounding  the 
Second  Epistlo  to  tho  Corinthians,  where  the  same  metaphor  was 
employed. — Author  s  Note, 

*  2  Cor.  xii.  15.  ^  Scminare  in  came, 

*  6  (nrtipivv  I'lQ  Tr)v  aanKu  iavrov. 


VER.  8.]  TO  THE  GALATIANS.  159 

But  he  that  soweth  to  the  Spirit.  By  the  Spirit  I  un- 
derstand the  spiritual  life,  to  which  they  are  said  to 
sow  whose  views  are  directed  more  to  heaven  than  to 
earth,  and  whose  life  is  regulated  by  the  desire  of 
reaching  the  kingdom  of  God.  From  their  spiritual 
employments  they  will  reap  in  heaven  incorruptible 
fruit.  Those  employments  are  denominated  spiritual 
on  account  of  their  end,  though  in  some  respects  they 
are  external  and  relate  to  the  body,  as  in  the  very  case 
now  under  consideration  of  supporting  pastors.  If  the 
Papists  shall  endeavour,  in  their  usual  manner,  to  build 
upon  these  words  the  righteousness  of  works,  we  have 
already  shewn  how  easily  their  absurdities  may  be  ex- 
posed. Though  eternal  life  is  a  reward,  it  does  not  fol- 
low either  that  we  are  justified  by  works,  or  that  works 
are  meritorious  of  salvation.  The  undeserved  kindness 
of  God  appears  in  the  very  act  of  honouring  the  works 
which  his  grace  has  enabled  us  to  perform,  by  promis- 
ing to  them  a  reward  to  which  they  are  not  entitled. 

Is  a  more  complete  solution  of  the  question  demand- 
ed ?  1.  We  have  no  good  works  which  God  rewards 
but  those  which  we  derive  from  his  grace.  2.  The  good 
works  which  we  perform  by  the  guidance  and  direction 
of  the  Holy  Spirit,  are  the  fruits  of  that  adoption  which 
is  an  act  of  free  grace.  3.  They  are  not  only  unworthy 
of  the  smallest  and  most  inconsiderable  reward,  but  de- 
serve to  be  wholly  condemned,  because  they  are  always 
stained  by  many  blemishes  ;  and  what  claim  have  pollu- 
tions on  the  Divine  acceptance  ?  4.  Though  a  reward 
had  been  a  thousand  times  promised  to  works,  yet  it  is 
not  due  but  by  fulfilling  the  condition  of  obeying  the 
law  perfectly;  and  how  widely  distant  are  we  all  from 
that  perfection !  Let  Papists  now  go  and  attempt  to 
force  their  way  into  heaven  by  the  merit  of  works.  We 
cheerfully  concur  with  Paul  and  with  the  whole  Bible 
in  acknowledging,  that  we  are  unable  to  do  any  thing 
but  by  the  free  grace  of  God,  and  yet  that  tlie  benefits 
resulting  from  our  works  receive  the  name  of  a  reward. 
9.  Let  us  not  be  weary  in  well-doing.      Well-doing^ 

^  TO  Ka\dv» 


160  ON  THE  EPISTLE  OF  PAUL  [cHAP.  VI. 

does  not  simply  mean  doing  our  duty,  but  the  perfor- 
mance of  acts  of  kindness,  and  has  a  reference  to  men. 
We  are  instructed  not  to  he  weary  in  assisting  our  neigh- 
bours, in  performing  good  offices,  and  in  exercising  gene- 
rosity. This  precept  is  highly  necessary,  for  we  are 
naturally  reluctant  to  discliarge  the  duties  of  brotherly 
love,  and  many  unpleasant  occurrences  arise  by  which 
the  ardour  of  the  best  disposed  persons  is  apt  to  be  cool- 
ed. We  meet  with  many  unworthy  and  many  ungrate- 
ful objects.  The  vast  numlier  of  necessitous  cases  over- 
whelms us,  and  the  applications  which  crowd  upon  us 
from  every  quarter  exhaust  our  patience.  Our  warmth 
is  abated  by  the  coolness  of  other  men.  In  short,  the 
world  presents  innumerable  hindrances,  which  tend  to 
lead  us  aside  from  the  right  path. 

If  we  faint  not.  We  shall  reap  the  fruit  which  God 
promises,  if  we  "  endure  to  the  end."  ^  Those  who  do 
not  persevere  resemble  indolent  husbandmen,  who,  after 
ploughing  and  sowing,  leave  the  work  imfinished,  and 
neglect  to  take  the  necessary  precautions  for  protecting 
the  seed  from  being  devoured  by  birds,  or  scorched  by 
the  sun,  or  destroyed  by  cold.  It  is  to  no  purpose  that 
we  begin  to  do  good,  if  we  do  not  press  forward  to  the 
goal.  In  due  season?  Let  no  man,  from  a  wish  to 
gather  the  fruit  in  this  life,  or  before  its  proper  time,  de- 
prive himself  of  the  spiritual  harvest.  The  desires  of 
believers  must  be  both  supported  and  restrained  by  the 
exercise  of  hope  and  patience. 

10.  As  we  have  therefore  opportunity?  The  meta- 
phor is  still  pursued.  Every  season  is  not  adapted  to 
tillage  and  sowing.  Active  and  prudent  husbandmen 
will  observe  the  proper  season,  and  will  not  indolently 
allow  it  to  pass  unimproved.  Since,  therefore,  God  has 
set  apart  the  whole  of  the  present  life  for  ploughing  and 
sowing,  let  us  avail  ourselves  of  the  season,  lest,  througli 
our  negligence,  it  may  be  taken  out  of  our  power.  Be- 
ginning with  liberality  to  ministers  of  the  gospel,  Paul 
now  makes  a  wider  application  of  his  doctrine,  and  ex- 

»  JMat.  X.  22. 


VER.  11.]  TO  THE  GALATIANS.  161 

horts  us  to  do  good  unto  all  men^  but  recommends  to 
our  particular  regard  the  household  offaith^  or  believers, 
because  they  belong  to  the  same  family  with  ourselves. 
This  similitude  is  intended  to  excite  us  to  that  kind 
of  communication  which  ought  to  be  maintained  among 
the  members  of  one  family.  There  are  duties  w^hich 
we  owe  to  all  men  arising  out  of  a  common  nature,  but 
the  tie  of  a  more  sacred  relationship,  established  by  God 
himself,  binds  us  to  believers. 

11.  Ye  see  how  large  a  letter  I  have  written 
unto  you  with  mine  own  hand.  12.  As  many  as 
desire  to  make  a  fair  shew  in  the  flesh,  they  con- 
strain you  to  be  circumcised  ;  only  lest  they  should 
sufi'er  persecution  for  the  cross  of  Christ.  13.  For 
neither  they  themselves  who  are  circumcised  keep 
the  law  ;  but  desire  to  have  you  circumcised,  that 
they  may  glory  in  your  flesh. 

11.  Ye  see.  The  meaning  of  the  Greek  verb  Ms  so 
far  doubtful  that  it  may  be  taken  either  in  the  imper- 
ative or  indicative  mood,  but  the  force  of  the  passage  is 
little  if  at  all  affected.  To  convince  the  Galatians  more 
fully  of  his  anxiety  about  them,  and  at  the  same  time 
to  ensure  their  careful  perusal,  he  mentions  that  this 
long  Epistle  had  been  written  with  his  own  hand.  The 
greater  the  toil  to  which  he  had  submitted  on  their  ac- 
count, the  stronger  were  their  inducements  to  read  it, 
not  in  a  superficial  manner,  but  with  the  closest  atten- 
tion. 

12.  As  many  as  desire  to  make  a  fail'  sh&iu  in  thejlesh. 
Such  men  pay  no  regard  to  edification,  but  are  guided 
by  an  ambitious  desire  to  hunt  after  popular  applause. 
The  Greek  verb  ^  employed  is  highly  expressive,  and 
denotes  tlie  kind  looks  and  address  which  were  assumed 
for  the  purpose  of  pleasing.  He  charges  the  false  apos- 
tles with  ambition.  "  When  those  men  lay  circumci- 
sion upon  you  as  a  necessary  burden,  do  you  wish  to 


162  ON  THE  EPISTLE  OF  PAUL  QCHAP.  VI. 

know  what  sort  of  persons  they  are,  what  are  the  ob- 
jects of  their  regard  or  pursuit  ?  You  are  mistaken  if 
you  imagine  that  they  are  at  all  influenced  by  godly 
zeal.  To  gain  or  preserve  the  favour  of  men  is  the  ob- 
ject they  have  in  view  in  offering  this  .bribe."  They 
were  Jews,  and  adopted  this  method  of  retaining  the 
good- will,  or  at  least  allaying  the  resentment,  of  their 
own  nation.  It  is  the  usual  practice  of  ambitious  men 
meanly  to  fawn  on  those  from  whose  favour  they  hope 
to  derive  advantage,  and  to  insinuate  themselves  into 
their  good  graces,  that,  when  better  men  have  been  dis- 
placed, they  may  enjoy  the  undivided  power.  This 
wicked  design  he  lays  open  to  the  Galatians,  in  order  to 
put  them  on  their  guard. 

Onlij  lest  they  should  suffer  persecution.  The  pure 
preaching  of  the  gospel  is  again  designated  the  cross  of 
Christ.  But  there  is  likewise  an  allusion  to  their  fa- 
vourite scheme  of  resolving  to  preach  Christ  without 
the  cross.  Tlie  deadly  rage  by  which  the  Jews  were 
animated  against  Paul,  arose  from  their  being  unable  to 
endure  a  neglect  of  ceremonies.  To  avoid  persecution^ 
those  men  flattered  the  Jews.  Yet  after  all,  if  they  had 
themselves  kept  the  law,  their  conduct  might  have  been 
suffered.  On  the  contrary,  they  disturbed  the  whole 
church  for  the  sake  of  their  personal  ease,  and  scrupled 
not  to  lay  a  tyrannical  yoke  on  the  consciences  of  men, 
that  they  might  be  entirely  freed  from  bodily  uneasi- 
ness. A  dread  of  the  cross  led  them  to  counterfeit  the 
true  preaching  of  the  cross. 

13.  I^or  neither  they  themselves  who  are  circumcised 
keep  the  law.  The  old  version  and  Erasmus  translate 
thus :  who  are  circumcised.  ^  But  Paul  appears  to  me 
to  refer  to  teachers  only,  and  for  this  reason  I  would 
prefer  to  render  the  words,  those  who  hold  by  circumci  • 
sion,^  which  would  not  include  all  circumcised  persons, 
and  thus  would  avoid  ambiguity.  The  meaning  is,  it 
is  not  from  a  strong  attachment  to  the  law  that  they 
bind  you  with  the  yoke  of  ceremonies,  for  even  with 

'  Qi  TrfQiTffiiofiivci.  ^  Nc{2ue  crthn  circvmcisionem  habentet. 


VER.  13.^  TO  THE  GALATIANS.  163 

their  own  circumcision,  they  do  not  keep  the  law.  It 
is  no  doubt  under  the  pretext  of  the  law  that  they  re- 
quire you  to  be  circumcised,  but,  though  they  have 
themselves  been  circumcised,  they  do  not  perform  what 
they  enjoin  upon  others.  AVhen  he  says,  indeed,  that 
they  do  not  keep  the  law^  it  is  doubtful  whether  he  re- 
fers to  the  whole  law,  or  to  ceremonies.  Some  under- 
stand him  as  saying  that  the  law  is  an  intolerable  bur- 
den, and  therefore  they  do  not  satisfy  its  demands. 
But  he  rather  insinuates  against  them  a  charge  of  in- 
sincerity, because,  except  when  it  suited  their  own  de- 
signs, they  found  themselves  at  liberty  to  despise  the 
law. 

Even  now  this  disease  rages  everywhere  with  viru- 
lence. You  will  find  many  who  are  prompted  more  by 
ambition  than  by  conscience  to  defend  the  tyranny  of 
the  papal  system.  I  speak  of  our  courtly  apostles,  who 
are  attracted  by  the  smell  of  a  kitchen,  and  who  pro- 
nounce, with  an  air  of  authority,  that  the  decrees  of  the 
holy  Church  of  Rome  must  be  observed  with  reverence. 
And  what  is  their  own  practice  all  the  while  ?  They  pay 
no  more  regard  to  any  decisions  of  the  Roman  see  than 
to  the  braying  of  an  ass,  but  they  take  care  to  avoid 
personal  risk.  In  short,  Paul  had  the  same  kind  of 
controversy  with  those  impostors  as  we  now  have  with 
hypocritical  professors  of  the  Gospel,  who  hold  cut  to 
us  a  monstrous  union  between  Christ  and  the  Pope. 
Paul  therefore  declares  that  they  are  not  acting  the 
part  of  honest  men,  and  that  they  have  no  other  object 
in  enjoining  circumcision  than  to  boast  to  the  Jews  of 
the  converts  they  have  made.  Such  is  the  import  of 
the  words,  that  they  may  glory  in  your  flesh.  They 
wish  to  triumph  over  you,  and  to  gratify  their  own  de- 
sire of  applause,  by  offering  up  your  persons  to  the  false 
zealots  of  the  law^  as  a  token  of  peace  and  harmony. 

14.  But  God  forbid  that  I  should  glory,  save 
in  the  cross  of  our  Lord  Jesus  Christ,  by  whom 
the  world  is  crucified  unto  me,  and  I  unto  the 
world.     15.  For  in  Christ  Jesus  neither  circumci- 


164  ON  THE  EPISTLE  OF  PAUL  QCHAP.  VI. 

sion  availeth  any  thing,  nor  uncircumcision,  but  a 
new  creature.  16.  And  as  many  as  walk  accord- 
ing to  this  rule,  peace  he  on  them,  and  mercy,  and 
upon  the  Israel  of  God.  17.  From  henceforth  let 
no  man  trouble  me ;  for  I  bear  in  my  body  the 
dying  of  the  Lord  Jesus.  18.  Brethren,  the  grace 
of  our  Lord  Jesus  Christ  he  with  your  spirit.  Amen. 
%   Unto  the  Galatians,  written  from  Rome. 

14.  But  God  forbid  that  I  should  glory .  The  designs  of 
the  false  apostles  are  here  contrasted  with  his  own  sin- 
cerity. To  avoid  being  compelled  to  bear  a  cross,  they 
deny  the  cross  of  Christ,  purchase  with  your  flesh  the 
applause  of  men,  and  end  by  triumphing  over  you. 
But  my  triumph  and  my  glory  are  in  the  cross  of  the 
Son  of  God.  If  the  Galatians  are  not  utterly  destitute 
of  common  sense,  ought  they  not  to  hold  in  abhorrenct; 
the  men  who  make  their  dangerous  condition  the  sub- 
ject of  entertainment  ? 

To  glory  in  the  cross  of  Christ  is  to  glory  in  Christ 
crucified.  But  something  more  is  implied.  In  tliat 
death, — so  full  of  disgrace  and  ignominy,  which  God 
himself  has  pronounced  to  be  accursed,  and  which  men 
are  wont  to  view  with  abhorrence  and  shame, — in  that 
death  he  will  glory,  because  he  obtains  in  it  perfect 
happiness.  AVhere  man's  highest  good  exists,  there  is 
his  glory.  But  why  does  not  Paul  seek  it  elsewhere  ? 
Though  salvation  is  held  out  to  us  in  the  cross  of  Christ, 
what  does  he  tliink  of  his  resurrection  ?  I  answer,  in 
the  cross  redemption  in  all  its  parts  is  found,  but  the 
resurrection  of  Christ  does  not  lead  us  away  from  the 
cross.  And  let  it  be  carefully  observed,  that  every  other 
kind  of  gh^rying  is  rejected  by  him  as  nothing  short  of 
a  capital  offence.  "  May  God  protect  us  from  sucli  a 
fearful  calamity!"  Such  is  the  import  of  the  phrase 
wliicli  Paul  constantly  employs,  God  forbid. 

By  which  the  world  is  crucified.  As  the  Greek 
word  for  cross  ^  is  masculine,  the  relative  pronoun  may 


W'^^i^. 


VER.  15.]  TO  THE  GALATIANS.  165 

be  either  rendered  hy  whom,  or  hy  which,  according  as 
we  refer  it  to  Christ  or  to  the  cross.  In  my  opinion, 
however,  it  is  more  proper  to  apply  it  to  the  cross,  for 
by  it  strictly  we  die  to  the  world.  But  what  is  the 
meaning  of  the  world  ?  It  is  unquestionably  contrasted 
with  the  new  creature.  Whatever  is  opposed  to  the 
spiritual  kingdom  of  Christ  is  the  world,  because  it  be- 
longs to  the  old  man ;  or,  in  a  word,  the  world  is  the 
object  and  aim  of  the  old  man. 

Tlie  world  is  crucified  unto  me.  This  exactly  agrees 
with  the  language  which  he  employs  on  another  occa- 
sion. "  But  wliat  things  were  gain  to  me,  those  I 
counted  loss  for  Christ ;  yea  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord ;  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do  count  them  but  dung,  that  I 
may  win  Christ."  ^  To  crucify  the  world  is  to  treat  it 
with  contempt  and  disdain. — He  adds,  and  I  unto  the 
world.  By  this  he  means  that  he  regarded  himself  as 
unworthy  to  be  taken  into  the  account,  and  indeed  as 
utterly  annihilated ;  because  this  was  a  matter  with 
which  a  dead  man  had  nothing  to  do.  At  all  events, 
he  means,  that  by  the  mortification  of  the  old  man  he 
had  renounced  the  world.  Some  take  his  meaning  to  be, 
"  If  the  world  looks  upon  me  as  a  fit  victim  and  sacrifice, 
I  consider  the  world  to  be  condemned  and  accursed." 
This  appears  to  me  to  be  overstrained,  but  I  leave  my 
readers  to  judge. 

15.  For  in  Christ  Jesus.  The  reason  why  he  is 
crucified  to  the  world  and  the  world  to  him  is,  that  in 
Christ,  to  whom  he  is  spirittially  united,  nothing  but  a 
new  creature  is  of  any  avail.  Every  thing  else  must  be 
dismissed,  must  perish.  I  refer  to  those  things  which 
hinder  the  renewing  of  the  Spirit.  *'  If  any  man  be  in 
Christ,"  says  he  to  the  Corinthians,  "  let  him  be  a  new 
creature."  ^  That  is,  if  any  man  wishes  to  be  consider- 
ed as  belonging  to  the  kingdom  of  Christ,  let  him  be 
created  anew  by  the  Spirit  of  God ;  let  him  not  live  any 

1  Phil.  iii.  7.  8.  *  2  Cor.  v.  17. 


166  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  TI. 

longer  to  himself  or  to  the  world,  but  let  him  be  raised 
up  to  "  newness  of  life."  ^  Uis  reasons  for  concluding 
that  neither  circumcision  nor  uncircumcision  is  of  any 
importance  have  been  already  considered.  The  truth  of 
the  gospel  swallows  up,  and  brings  to  nought,  all  the 
shadows  of  the  law. 

16.  And  as  many  as  walk  according  to  this  rule. 
"  May  they  enjoy  all  prosperity  and  happiness  !"  Thia 
is  not  merely  a  prayer  in  their  behalf,  but  a  token  of  ap- 
probation. Those  who  teach  this  doctrine  are  worthy 
of  all  esteem  and  regard,  and  those  who  reject  it  do  not 
deserve  to  be  heard.  The  word  rule  denotes  the  regu- 
lar and  habitual  course  which  all  godly  ministers  of  the 
gospel  ought  to  pursue.  Architects  employ  a  model  in 
the  erection  of  buildings,  to  assist  them  in  preserving 
the  proper  form  and  just  proportions.  Such  a  model^ 
does  the  apostle  prescribe  to  the  ministers  of  the  word, 
who  are  to  build  the  church  "  according  to  the  pattern 
shewn  to  them."  ^  Faithful  and  upright  teachers,  and 
all  who  allow  themselves  to  conform  to  this  rule,  must 
derive  singular  encouragement  from  this  passage,  in 
which  God,  by  the  mouth  of  Paul,  pronounces  on  them 
a  blessing.  We  have  no  cause  to  dread  the  thunders  of 
the  Pope,  if  God  promises  to  us  from  heaven  fjeace  and 
mercjj.  The  word  walk  may  apply  both  to  a  minister 
and  to  his  people,  though  it  refers  chiefly  to  ministers. 
The  future  tense  of  the  verb,*  "  as  many  as  shall  walk" 
is  intended  to  express  perseverance. 

And  upon  the  Israel  of  God.  This  is  an  indirect 
ridicule  of  the  vain-boasting  of  the  false  apostles,  who 
vaunted  of  being  the  descendants  of  Abraham  according 
to  the  flesh.  There  are  two  classes  who  bear  this  name, 
a  pretended  Israel,  which  appears  to  be  so  in  the  sight 
of  men, — and  the  Israel  of  God.  Circumcision  was  a 
disguise  before  men,  but  regeneration  is  a  truth  before 
God.  In  a  word,  he  gives  the  appellation  of  the  Israel 
of  God  to  those  whom  he  formerly  denominated  the 
children  of  Abraham  by  faith,^  and  thus  includes  all 

'  Rom.  vi.  4.  ^  Kavova.  ^  Heb.  viii.  5. 

**  oaoi  (TTOixv<fov(Tiv.      ^  Gal.  iii.  29. 


VER.  17.]]  TO  THE  GALATIANS.  167 

believers,  whether  Jews  or  Gentiles,  who  are  united  in- 
to one  church.  On  the  contrary,  the  name  and  lineage 
are  the  sole  boast  of  Israel  according  to  the  flesh ;  and 
this  led  the  apostle  to  argue  in  the  Epistle  to  the  Ro- 
mans, that  "  they  are  not  all  Israel  which  are  of  Israel, 
neither  because  they  are  the  seed  of  Abraham,  are  they 
all  children."  1 

17.  From  henceforth  let  no  man  trouble  me.  He  now 
speaks  with  the  voice  of  authority  for  restraining  his 
adversaries,  and  employs  language  which  his  high  rank 
fully  authorized.  "  Let  them  cease  to  throw  hin- 
drances in  the  course  of  my  preaching."  He  was  pre- 
pared, for  the  sake  of  the  church,  to  encounter  difficul- 
ties, but  does  not  choose  to  be  interrupted  by  contradic- 
tion. Let  no  man  trouble  me.  Let  no  man  make  op- 
position to  obstruct  the  progress  of  my  work. 

Henceforth^  or  rather,  as  to  every  thing  else^  as  to 
every  thing  besides  the  new  creature.  "  This  one  thing 
is  enough  for  me.  Other  matters  are  of  no  importance, 
and  give  me  no  concern.  Let  no  man  question  me  about 
them."  He  thus  places  himself  above  all  men,  and  al- 
lows to  none  the  power  of  attacking  his  ministry.  Li- 
terally, the  phrase  signifies,  as  to  the  rest,  or  the  remain^ 
der,  which  Erasmus,  in  my  opinion,  has  improperly  ap- 
plied to  time. 

For  I  bear  in  my  body  the  marks  of  the  Lord  Jesus. 
This  accounts  for  his  bold,  authoritative  language.  And 
what  were  those  marks?  Imprisonment,  chains,  scourg- 
ing, blows,  stoning,  and  every  kind  of  injurious  treat- 
ment which  he  had  incurred  in  bearing  testimony  to 
the  gospel.  Earthly  warfare  has  its  honours,  in  con- 
ferring which  a  general  holds  out  to  public  view  the 
bravery  of  a  soldier.  So  Christ  our  leader  has  his  own 
marks,  of  which  he  makes  abundant  use,  for  conferring 
on  some  of  his  followers  a  high  distinction.  These 
marks,  however,  difi'er  from  the  other  in  one  important 
respect,  that  they  partake  of  the  nature  of  the  cross,  and 
in  the  sight  of  the  world  are  disgraceful.     This  is  sug- 

'  Rom.  ix.  6,  7.  *  tov  Xotirov. 


168  ON  THE  EPISTLE  OP  PAUL,  &C.       [^CHAP.  VI. 

gested  bj  the  word  translated  marJcs,^  for  it  literally 
denotes  the  marks  with  which  barbarian  slaves,  or  fugi- 
tives, or  malefactors,  were  usually  branded.  Paul 
therefore  can  hardly  be  said  to  use  a  figure,  when  he 
l)oasts  of  shining  in  those  marks  with  which  Christ  is 
accustomed  to  honour  his  most  distinguished  soldiers, 
which  in  the  eye  of  the  world  were  attended  by  shame 
and  disgrace,  but  which  before  God  and  the  angels  sur- 
pass all  the  honours  of  the  world. 

18.  The  grace  of  our  Lord  Jesus  Christ  be  with  your 
spirit.  His  prayer  is  not  only  that  God  may  bestow 
upon  them  his  grace  in  large  measure,  but  that  they 
may  have  a  proper  feeling  of  it  in  their  hearts.  Then 
only  is  it  truly  enjoyed  by  us,  when  it  comes  to  our 
spirit.  We  ought  therefore  to  entreat  that  God  would 
prepare  in  our  souls  a  habitation  for  his  grace.     Amen. 

*  ffTiyfiara. 


THE  EPISTLE 


PAUL,  THE  APOSTLE, 


EPHESIANS. 


ARGUMENT  OF  PAUL'S  EPISTLE 


EPHESIANS. 


Ephesus,  which  is  familiarly  known  in  history  under  a 
great  variety  of  names,  ^  was  a  very  celebrated  city  of 
Lesser  Asia.  The  remarkable  events  connected  with 
the  work  of  God  in  <' forming  there  a  people  for  him- 
self," 2  through  the  labours  of  Paul,  together  with  tlie 
commencement  and  progress  of  that  church,  are  related 
by  Luke  in  the  Acts  of  the  Apostles.  At  present,  I 
shall  do  nothing  more  than  glance  at  what  bears  direct- 
ly on  the  argument  of  the  Epistle.  The  EphesiansLfrd 
been  instructed  by  Paul  in  the  pure  doctrine  of  the  got<- 
pel.  At  a  later  period,  while  he  was  a  prisoner  at 
Rome,  he  was  led  by  the  accounts  that  reached  him  to 
write  this  Epistle,  following  up  his  former  instructions 
m  the  manner  that  appeared  to  be  necessary. 

The  first  three  chapters  are  chiefly  occupied  with 
commending  the  grace  of  God.  Immediately  after  the 
salutation  in  the  commencement  of  the  first  chapter,  he 
treats  of  God's  free  election.  This  affords  him  an  opportu- 
nity ofstatingthatthey  were  now  called  intothekingdom 
of  God,  because  they  had  been  appointed  to  life  before 
they  were  born.     And  here  occurs  a  striking  display  of 


/   See  Rosenmiiller's   Biblical  Geography,  vol.  XXVII.  p.  26, 
Biblical  Cabinet. 
^  Isa.  xliii.  21. 


172  ARGUMENT  OP  PAUL' S  EPISTLB 

God's  wonderful  mercy,  when  the  salvation  of  men  is 
traced  to  its  true  and  native  source,  the  free  act  of 
adoption.  But  as  the  minds  of  men  are  ill  fitted  to  re- 
ceive so  sublime  a  mystery,  he  betakes  himself  to  prayer, 
that  God  would  enlighten  the  Ephesians  in  the  full 
knowledge  of  Christ. 

In  the  second  chapter,  by  drawing  two  comparisons, 
he  places  in  a  strong  light  the  riches  of  divine  grace. 
1.  He  reminds  them  how  wretched  they  were  before 
they  were  called  to  Christ.  We  never  become  duly 
sensible  of  our  obligations  to  Christ,  nor  estimate  aright 
his  kindness  towards  us,  till  we  have  been  led  to  view, 
on  the  other  side,  the  unhappy  condition  in  which  we 
formerly  were  "  without  Christ."  ^  2.  The  Gentiles 
were  "  aliens"  from  the  promises  of  eternal  life,  which 
God  had  been  pleased  to  bestow  on  the  Jews  alone. 

In  the  third  chapter,  he  declares  that  he  had  been 
appointed  to  be,  in  a  peculiar  manner,  the  Apostle  of  the 
Gentiles,  because,  for  a  long  period,  they  were  "strangers 
and  foreigners,"  2  but  are  now  included  among  the 
people  of  God.  As  this  was  an  unusual  event,  and  as 
its  very  novelty  produced  uneasiness  in  many  minds, 
he  calls  it  a  ''  mystery  which  in  other  ages  was  not 
made  known  unto  the  sons  of  men,"^  but  "  the  dispensa- 
tion"^ of  which  had  been  intrusted  to  himself.  Towards 
the  close  of  the  chapter,  he  again  prays  that  God  would 
grant  to  the  Ephesians  such  an  intimate  knowledge  of 
Christ,  that  they  would  have  no  desire  to  know  any- 
thing else.  His  object  in  doing  so  is  not  merely  to  lead 
them  to  gratitude  to  God  for  so  many  favours,  and  to 
the  expression  of  that  gratitude  by  entire  devotion  to 
his  service,  but  still  more  to  remove  all  doubt  about  his 
own  calling.  Paul  was  probably  afraid  that  the  false 
apostles  would  shake  their  faith  by  insinuating  that 
they  had  been  only  half-instructed.  They  had  been 
Gentiles,  and,  when  they  embraced  pure  Christianity, 
had  been  told  nothing  about  ceremonies  or  circumcision. 
But  all  who  enjoined  on  Christians  the  observance  of 

'  Eph.  il.  12.         *  Eph.  ii.  19.       »  Eph.  iii.  4,  5.         *  EpU.  iii.  2. 


TO  THE  EPHESIANS.  173 

the  law  were  loud  in  the  avowal,  that  those  who  have 
not  been  introduced  into  the  church  of  God  by  circum- 
cision must  be  held  as  "  profane  persons."  ^  This  was 
their  ordinary  song,  that  no  man  who  is  not  circumcised 
is  entitled  to  be  reckoned  among  the  people  of  God,  and 
that  all  the  rites  prescribed  by  Moses  ought  to  be  ob- 
served. Accordingly,  they  brought  it  as  a  charge  against 
Paul,  that  he  exhibited  Christ  as  equally  the  Saviour  of 
Gentiles  and  of  Jews.  They  asserted  that  his  apostle- 
ship  was  a  profanation  of  the  heavenly  doctrine,  because 
it  threw  open  to  wicked  men  without  discrimination  a 
share  in  the  covenant  of  grace. 

That  the  Ephesians,  when  assailed  by  these  calumnies, 
might  not  give  way,  he  resolved  to  meet  them.  When 
he  argues  so  earnestly  that  they  were  called  to  the  gos- 
pel because  they  had  been  chosen  before  the  creation  of 
the  world,  he  charges  them,  on  the  other  hand,  not  to 
imagine  that  the  gospel  had  been  rashly  brought  to 
them  by  the  will  of  men,  or  that  its  flight  was  acciden- 
tal ;  for  the  preaching  of  Christ  among  them  was  no- 
thing else  than  the  announcement  of  that  eternal  decreo. 
When  he  lays  before  them  the  unhappy  condition  of 
their  former  life,  he  at  the  same  time  reminds  them 
that  the  singular  and  astonishing  mercy  of  God  appear- 
ed in  rescuing  them  from  so  deep  a  gulf.  When  he 
gives  prominence  to  his  own  commission  as  the  apostle 
of  the  Gentiles,  he  confirms  them  in  the  faith  which 
they  had  once  received,  because  they  had  been  divinely 
admitted  into  the  communion  of  .the  church.  And  yet 
each  of  the  sentences  to  which  we  have  now  referred 
must  be  viewed  as  an  exhortation  fitted  to  excite  the 
Ephesians  to  gratitude. 

In  tlie  fourth  chapter,  he  describes  the  manner  in 
which  the  Lord  governs  and  protects  his  church,  which 
is,  by  the  gospel  preached  by  men.  It  follows  that  in 
no  other  way  can  its  integrity  be  preserved,  and  that 
the  object  at  which  it  aims  is  true  perfection.  The 
apostle's  design  is  to  commend  to  the  Ephesians  the 

Mieb.xii.  16. 


174  ARGUMENT  OF  PAUL'3  EPISTLE,    &C. 


ministry  by  which  God  reigns  amongst  us.  lie  afterwards 
details  the  fruits  of  this  preaching, — a  holy  life  and  all 
the  duties  of  piety.  Nor  does  he  satisfy  himself  with 
describing  in  general  terms  how  Christians  ought  to  live, 
but  lays  down  particular  exhortations  adapted  to  th» 
various  relations  of  society. 


THE  EPISTLE  OF  PAUL 


EPHESIANS. 


CHAPTER  I. 


1 .  Paul,  an  apostle  of  Jesus  Christ  by  the  will 
of  God,  to  the  saints  which  are  at  Ephesus,  and  to 
the  faithful  in  Christ  Jesus.  2.  Grace  be  to  you, 
and  peace,  from  God  our  Father,  and  from  the  Lord 
Jesus  Christ.  3.  Blessed  he  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly  places  in 
Christ.  4.  According  as  he  hath  chosen  us  in  him 
before  the  foundation  of  the  world,  that  we  should 
be  holy  and  without  blame  before  him  in  love.  5. 
Having  predestinated  us  unto  the  adoption  of  chil- 
dren by  Jesus  Christ  to  himself,  according  to  the 
good  pleasure  of  his  will,  6.  To  the  praise  of  the 
glory  of  his  grace,  wherein  he  hath  made  us  ac- 
cepted in  the  Beloved. 

1.  Paul  an  apostle.  As  the  same  form  of  salutation, 
or  at  least  very  little  varied,  is  found  in  all  the  Epistles, 
it  would  be  superfluous  to  repeat  the  observations  which 
we  have  formerly  made.  He  calls  himself  an  apostle  of 
Jesus  Christ,  for  all  to  whom  has  been  given  the  minis- 
try of  reconciliation  are  his  ambassadors.  The  word 
Apostle,  indeed,  carries  something  more  ;  for  it  is  not 
every  minister  of  the  gospel,  as  we  shall  afterwards  sec,' 

1  Eph.  iv.  11. 


176  ON  THE  EPISTLE  OP  PAUL       [CHAP.  I. 

that  can  be  called  an  apostle.^  He  adds,  hy  the  will  of 
God^  for  "  no  man  ought  to  take  this  honour  unto  him- 
self," ^  but  every  man  ought  to  wait  for  the  calling  of 
God,  which  alone  makes  lawful  ministers.  He  thus 
meets  the  jeers  of  wicked  men  by  holding  out  the  autho- 
rity of  God,  and  removes  every  occasion  of  inconsider- 
ate strife.  He  gives  the  name  of  saints  to  those  whom 
he  afterwards  denominates^iY^/w^m  Christ  Jesus.  No 
man,  therefore,  is  a  believer  who  is  not  also  a  saint,  and 
no  man  is  a  saint  who  is  not  a  believer.^ 

3.  Blessed  he  the  God  and  Father  of  our  Lord  Je»us 
Chi-ist.  The  lofty  terms  in  which  he  extols  the  grace 
of  God  toward  the  Ephesians,  are  intended  to  rouse 
their  hearts  to  gratitude,  to  set  them  all  on  flame,  to  fill 
them  even  to  overflowing  with  this  thought.  They 
who  perceive  in  themselves  discoveries  of  the  Divine 
goodness,  so  full  and  absolutely  perfect,  and  who  make 
them  the  subject  of  earnest  meditation,  will  never 
embrace  new  doctrines,  by  which  the  very  grace  which 
they  feel  so  powerfully  in  themselves  is  thrown  into  the 
shade.  The  design  of  the  apostle  therefore,  in  asserting 
the  riches  of  divine  grace  toward  the  Ephesians,  was  to 
protect  them  against  having  their  faith  shaken  by  the 
false  apostles,  as  if  their  calling  were  doubtful,  or  salva- 
tion were  to  be  sought  in  some  other  way.  He  shows 
at  the  same  time,  that  the  full  certainty  of  future  happi- 
ness rests  on  the  revelation  of  his  love  to  us  in  Christ, 
which  God  makes  in  the  gospel.  But  to  confirm  the 
matter  more  fully,  he  rises  to  the  first  cause,  to  the 
fountain, — the  eternal  election  of  God,  by  which,  ere  we 
are  born,'*  we  are  adopted  as  sons.  Tin's  makes  it  evi- 
dent that  their  salvation  was  accomplished,  not  by  any 
accidental  or  unlooked-for  occurrence,  but  by  the  eter- 
nal and  unchangeable  decree  of  God. 

>  This  subject  has  been  explained  more  fully  in  my  lotnarks  on 
the  Epistle  to  the  Galatians. — Author's  Note. 

2  Heb.  V.  4. 

'  To  all  the  saints.  Most  of  the  Greek  copies  want  the  word 
oil;  but  I  was  unwilling  to  strike  it  out,  because  it  must,  at  all  events, 
bo  understood — Author's  Note. 

'  Horn.  ix.  11. 


VER.  3.]  TO  THE  EPHESIANS.  177 

The  word  bless  is  here  used  in  more  than  one  sense, 
as  referring  to  God,  and  as  referring  to  men.  I  find  in 
Scripture  four  different  significations  of  this  word. 
1.  We  are  said  to  bless  God  when  we  offer  praise  to  him 
for  his  goodness.  2.  God  is  said  to  bless  us,  when  he 
crowns  our  undertakings  with  success,  and,  in  the  exer- 
cise of  his  goodness,  bestows  upon  us  happiness  and  pro- 
sperity ;  for  our  enjoyments  depend  entirely  upon  his 
pleasure.  Our  attention  is  here  called  to  the  singular 
efficacy  which  dwells  in  the  very  word  of  God,  and 
which  Paul  expresses  in  beautiful  language.  3.  Men 
bless  each  other  by  prayer.  4.  The  priest's  blessing  is 
not  simply  a  prayer,  but  is  likevvnse  a  testimony  and 
pledge  of  the  Divine  blessing,  for  the  priests  received  a 
commission  to  bless  in  the  name  of  the  Lord.  Paul 
therefore  blesses  God,  because  he  hath  blessed  us,  that 
is,  liath  enriched  us  v.'itli  all  blessing  and  grace. 

With  all  spiritual  hlessmgs.  I  have  no  objection  to 
Chrysostom's  remark,  tliat  tiie  word  spiritual  conveys 
an  implied  contrast  between  the  blessing  of  Moses  and 
of  Christ.  The  law  had  its  blessings,  but  in  Christ  only 
is  perfection  found,  because  he  gives  us  a  perfect  revela- 
tion of  the  kingdom  of  God,  which  leads  us  directly  to 
heaven.  Yriien  the  body  itself  is  presented  to  us, 
figures  are  no  longer  needed. 

In  heavenli).  AYliether  we  understand  the  meaning 
to  be,  in  heavenly  Places,  or  in  heavenly  Benefits,  is  of 
little  consequence.  All  that  was  intended  to  be  express- 
ed is  the  superiority  of  that  grace  which  we  receive 
through  Christ.  The  happiness  v.'hich  it  bestows  is  not 
in  this  v/orld,  ])ut  in  iieavcn  and  everlasting  life.  In 
the  Christian  religion,  indeed,  as  we  are  elsewhere 
taught,  is  contained  the  "  promise  of  the  life  that  now 
is,  and  of  that  which  is  to  come  ;  ^  but  its  aim  is  spiri- 
tual happiness,  for  the  kingdom  of  Christ  is  spiritual. 
A  contrast  is  drawn  between  Christ  and  all  the  Jew- 
ish emblems,  by  vvdiich  the  blessing  under  the  law 
was  conveyed ;  for  where  Christ  is,  all  those  things  are 
superfluous, 

^  1  Tim.  iv.  8. 


J  7^  ON  THE  EPISTLE  OF  PAUL  [CHAP.  I. 

4.  According  as  he  hath  chossn  us.  The  foundation 
and  first  cause,  both  of  our  callino-,  and  of  all  the  benefits 
whicli  we  receive  from  God,  is  here  declared  to  be  his 
eternal  election.  If  the  reason  is  asked,  why  God  has 
called  us  to  enjoy  the  gospel,  why  he  daily  bestows 
upon  us  so  many  blessings,  why  he  opens  to  us  the  gate 
of  heaven, — the  answer  will  be  constantly  found  in  this 
principle,  that  he  hath  chosen  its  before  the  foundation  of 
the  ivorld.  The  very  time  when  the  election  took  place 
proves  it  to  be  free  ;  for  what  could  we  have  deserved, 
or  what  merit  did  we  possess,  before  the  world  was 
made  ?  IIov/  childish  is  the  attempt  to  meet  this  argu- 
ment by  the  following  sophism  !  "  We  were  chosen  be- 
cause we  were  w^orthy,  and  because  God  foresaw  that 
we  would  be  worthy,"  AVe  were  all  lost  in  Adam,  and 
therefore,  had  not  God,  through  his  own  election,  rescu- 
ed us  from  perisliing,  there  was  nothing  to  be  foreseen. 
The  same  argument  is  used  in  the  Epistle  to  the  Romans, 
where,  speaking  of  Jacob  and  Esau,  he  says,  "  For  the 
children  being  not  yet  born,  neither  having  done  any 
good  or  evil,  that  the  purpose  of  (iod  according  to  elec- 
tion might  stand,  not  of  works,  but  of  him  that  call- 
eth."  1  But  though  they  had  not  yet  acted,  might  a 
sophist  of  the  Sorbonne  reply,  God  foresaw  that  they 
would  act.  This  objection  has  no  force  when  applied 
to  the  depraved  natures  of  men,  in  whom  nothing  can 
be  seen  but  materials  for  destruction. 

In  Christ.  This  is  the  second  proof  that  the  elec- 
tion is  free  ;  for  if  we  are  chosen  in  Christ,  it  is  not  of 
ourselves.  It  is  not  from  a  perception  of  any  thing 
that  we  deserve,  but  because  our  heavenly  Father  has 
introduced  us,  througli  t])e  privilege  of  adoption,  into 
the  body  of  Christ.  In  short,  the  name  of  Christ  ex- 
cludes all  merit,  and  every  thing  which  men  have  of 
their  own;  for  when  he  says  that  we  are  chosen  in  Christy 
it  follows  that  in  ourselves  we  are  unworthy. 

That  we  should  be  ho/.j/.  This  is  the  immediate,  but 
not  the  chief  design,  for  there  is  no  absurdity  in  suppos- 

*  Roin.  is.  11. 


VER.  4.]  TO  THE  EPHESIANS.  17^ 

ing  that  the  same  thing  may  gain  two  objects.  The 
design  of  building  is  that  there  should  be  a  house.  This 
is  the  immediate  design,  but  the  convenience  of  dwell- 
ing in  it  is  the  ultimate  design.  It  was  necessary  to 
mention  this  in  passing,  for  we  shall  immediately  find 
that  Paul  mentions  another  design,  the  glory  of  God. 
There  is  no  contradiction  here,  for  the  glory  of  God 
is  the  highest  end,  to  which  our  sanctification  is  su- 
bordinate. 

This  leads  us  to  conclude,  that  holiness,  purity, 
and  every  excellence  that  is  found  among  men,  are  the 
fruit  of  election,  so  that  once  more  Paul  expressly  puts 
aside  every  consideration  of  merit.  If  God  had  foreseen 
in  us  any  thing  worthy  of  election,  it  would  have  been 
stated  in  hinguage  the  very  opposite  of  what  is  here 
employed,  and  which  plainly  means  that  all  our  holi- 
ness and  purity  of  life  flow  from  the  election  of  God. 
How  comes  it  then  that  some  men  are  religious,  and 
live  in  the  fear  of  God,  while  others  give  themselves  up. 
without  reserve  to  all  manner  of  wickedness  ?  If  Paul 
may  be  believed,  the  only  reason  is,  that  the  latter 
retain  their  natural  disposition,  and  the  former  have 
been  chosen  to  holiness.  The  cause,  certainly,  is  not 
later  than  the  effect.  Election,  therefore,  does  not  de- 
pend on  the  righteousness  of  works,  of  which  Paul  here 
declares  that  it  is  the  cause. 

We  learn  also  from  these  words,  that  election  gives  no 
occasion  to  licentiousness,  or  to  the  blasphemy  of  wick- 
ed men  who  say,  let  us  live  in  any  manner  we  please, 
for,  if  we  have  been  elected,  we  cannot  perish.  Paul 
tells  them  plainly  that  they  have  no  right  to  separate 
holiness  of  life  from  the  grace  of  election,  for  "  whom  he 
did  predestinate,  them  he  also  called,  and  whom  he  call- 
ed, them  he  also  justified."  ^  The  inference,  too,  which 
the  Catharists,  Celestines,  and  Donatists  drew  from 
these  words,  that  we  may  attain  perfection  in  this  life, 
is  without  foundation.  This  is  the  goal  to  which  the 
whole  course  of  our  life  must  be  directed,  and  we  shall 

'  Rom.  \iii.  30. 


180  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  I. 

not  reach  it  till  our  labours  are  closed.  Where  are  the 
men  who  dread  and  avoid  the  doctrine  of  predestination 
as  an  inextricable  labyrinth,  who  believe  it  to  be  use- 
less and  almost  dangerous  ?  No  doctrine  is  more  use- 
ful, provided  it  be  handled  in  the  proper  and  cautious 
manner,  of  which  Paul  gives  us  an  example,  when  he 
presents  it  as  an  illustration  of  the  infinite  goodness  of 
God,  and  employs  it  as  an  excitement  to  gratitude.  This 
is  the  true  fountain  from  which  we  must  draw  our 
knowledge  of  the  divine  mercy.  If  men  should  evade 
every  other  argument,  election  shuts  their  mouth, 
so  that  they  dare  not  and  cannot  claim  any  thing  for 
themselves.  But  let  us  remember  the  purpose  for  which 
Paul  reasons  about  predestination,  lest,  by  reasoning 
with  any  other  view,  we  fall  into  dangerous  errors. 

Before  him  in  love.  Holiness  before  God  ^  is  that  of 
a  pure  conscience  ;  for  God  is  not  deceived,  as  men  arc, 
by  outward  presence,  but  looks  to  faith,  or  which  means 
the  same  thing,  the  truth  of  the  heart.  If  we  view  the 
w^ord  love  as  applied  to  God,  the  meaning  will  be,  that 
the  only  reason  why  he  chose  us  was  his  love  to  men. 
But  I  prefer  connecting  it  with  the  latter  part  of  the 
verse,  as  denoting  that  the  perfection  of  believers  con- 
sists in  love ;  not  that  God  requires  love  alone,  but  that 
it  is  an  evidence  of  the  fear  of  God,  and  of  obedience  to 
the  whole  law. 

5.  Having- predestinated  us.  What  follows  is  intend* 
ed  still  further  to  heighten  the  commendation  of  divine 
grace.  The  reason  why  Paul  inculcated  so  earnestly 
on  the  Ephesians  the  doctrines  of  free  adoption  through 
Christ,  and  of  the  et(.  rual  election  which  preceded  it, 
has  been  already  considered.  But  as  the  mercy  of  God 
is  nowhere  acknowledged  in  more  elevated  language, 
this  passage  will  deserve  our  careful  attention.  Three 
causes  of  our  salvation  are  here  mentioned,  and  a  fourth 
is  shortly  afterwards  added.  The  Efficient  cause  is 
thj  ffood  pleasure  of  the  will  of  God,  the  Material  cause 
is  Jesus  Christy  and  the  Final  cause  is  the  praise  of  the 

'  KarevuTTLov  avrov. 


VER.  5.]]  TO  THE  EPIIESIANS.  181 

glory  of  his  grace.      Let  us  now  see  what  he  says  re- 
specting each. 

To  the  first  belongs  the  whole  of  the  following  state- 
ment. God  hath  j^redestinated  us  in  himself^  according 
to  the  good  pleasure  of  his  will,  unto  the  adoption  of  sons., 
and  hath  made  us  accepted  hij  his  grace.  In  the  word 
predestinate  we  must  again  attend  to  the  order.  We 
were  not  then  in  existence,  and  therefore  there  was  no 
merit  of  ours.  The  cause  of  our  salvation  did  not  pro- 
ceed from  us,  but  from  God  alone.  Yet  Paul,  not  satis- 
fied with  these  statements,  adds,  in  himself;^  by  which 
he  means  that  God  did  not  seek  a  cause  out  of  himself, 
but  predestinated  us,  because  such  was  his  will. 

But  this  is  made  still  more  clear  by  what  follows, 
according  to  the  good  pleasure  of  his  ivill.  The  word 
will  was  enough,  for  Paul  very  frequently  contrasts  it 
with  all  outward  causes  by  which  men  are  apt  to 
imagine  that  the  mind  of  God  is  influenced.  But  that 
no  doubt  may  remain,  he  employs  the  word  good  plea- 
sure, which  expressly  sets  aside  all  merit.  In  adopt- 
ing us,  therefore,  God  does  not  inquire  what  we  are, 
and  is  not  reconciled  to  us  by  any  personal  worth.  His 
single  motive  is  the  eternal  good  pleasure,  by  which  he 
predestinated  us.  Why  then  are  the  sophists  not 
ashamed  to  introduce  other  considerations,  when  Paul 
so  strongly  forbids  us  to  look  at  any  thing  else  than  the 
good  pleasure  of  God  ? 

Lest  any  thing  should  still  be  wanting,  he  mentions 
the  grace  wherein  he  hath  made  us  accepted.^  This 
intimates  that,  in  the  freest  manner,  and  on  no 
mercenary  grounds,  does  God  bestow  upon  us  his  love 
and  favour,  just  as,  when  we  were  not  yet  born,  and 
when  he  was  prompted  by  nothing  but  his  own  will, 
he  fixed  upon  us  his  choice. 

The  Material  cause  both  of  eternal  election,  and  of 
the  love  which  is  now  revealed,  is  Christ,  the  Beloved. 
This  name  is  given  to  remind  us  that  by  him  the  love  of 

^  The  Greek  phrase  is  eig  avrbv,  and  has  the  same  meaning 

with  f.v  avTq) Author's  Note. 

^  sv  y  (xapin)  £;^apirw(T£v  rjixag. 


182  ON  THE  EPISTLE  OF  PAUL  QcHAP.  f. 

God  is  communicated  to  us,  and  that  God  delights  in 
him  as  our  propitiation.  The  highest  and  last  end  is 
immediately  added,  the  glorious  praise  of  such  abundant 
grace.  Every  man,  therefore,  who  hides  this  glory,  is 
endeavouring  to  overturn  the  everlasting  purpose  of 
God.  Such  is  the  conduct  of  the  sophists,  who  entirely 
reverse  the  doctrine  of  Christ,  lest  the  whole  glory  of 
our  salvation  should  be  ascribed  undividedly  to  God 
alone. 

7.  In  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace.  8.  Wherein  he  hath  abound- 
ed toward  us  in  all  wisdom  and  prudence  :  9. 
Having  made  known  unto  us  the  mystery  of  his 
will,  according  to  his  good  pleasure,  which  he  hath 
purposed  in  himself:  10.  That,  in  the  dispensa- 
tion of  the  fulness  of  times,  he  might  gather 
together  in  one  all  things  in  Christ,  both  which  are 
in  heaven,  and  which  are  o^  earth,  even  in  him : 
11.  In  whom  also  we  have  obtained  an  inherit- 
ance, being  predestinated  according  to  the  purpose 
of  him  who  worketh  all  things  after  the  counsel  of 
his  own  will :  12.  That  we  should  be  to  the  praise 
of  his  glory,  who  first  trusted  in  Christ. 

7.  In  tvliom  we  have  redemption.  The  apostle  is  still 
illustrating  the  Material  cause, — the  manner  in  which 
we  are  reconciled  to  God  through  Christ.  By  his  death 
he  has  restored  us  to  favour  with  the  Father.  We 
ought  always  to  direct  our  minds  to  the  blood  of  Christ, 
as  the  means  by  which  we  obtain  divine  grace.  After 
mentioning  that,  through  the  blood  of  Christ,  we 
obtain  redemption,  he  immediately  styles  it  the  firgive- 
ness  of  sins, — to  intimate,  tliat  we  arc  redeemed,  because 
our  sins  are  not  imputed  to  us.  Hence  it  follows,  that 
we  obtain  by  free  grace  that  righteousness  by  which  we 
are  accepted  of  God,  and  freed  from  the  cliains  of  Satan 
and  of  death.     The  close  connection  which  is  here  pro- 


VER.  8.]  TO  THE  EPHESIANS.  183 

served,  between  our  redemption  itself  and  the  manner 
in  which  it  is  obtained,  deserves  our  notice.  So  long 
as  we  remain  exposed  to  the  judgment  of  God,  we 
are  bound  by  miserable  chains,  and  our  exemption  from 
guilt  becomes  an  invaluable  freedom. 

According  to  the  riches  of  his  grace.  He  now  returns 
to  the  Efficient  cause, — the  largeness  of  the  Divine 
kindness,  which  has  given  Christ  to  us  as  our  Redeemer. 
Riches,  and  the  corresponding  word  abound  in  the 
following  verse,  are  intended  to  give  us  large  views  of 
Divine  grace.  The  apostle  feels  himself  unable  to 
celebrate,  in  a  proper  manner,  the  goodness  of  God,  and 
desires  that  the  contemplation  of  it  would  occupy  the 
minds  of  men  till  tliey  are  entirely  lost  in  admiration. 
How^  desirable  is  it  that  men  were  deeply  impressed 
with  the  riches  of  that  grace  whicli  is  here  commended  ! 
No  place  would  any  longer  be  found  for  pretended  satis- 
factions, or  for  those  trifles  by  which  the  world  vainly 
imagines  that  it  can  redeem  itself;  as  if  the  blood  of 
Christ,  when  unsupported  by  additional  aid,  had  lost  all 
its  efficacy.  .>. 

8.  In  all  wisdom.  He  now  comes  to  the  Formal 
cause,  the  preaching  of  the  gospel,  by  which  the  good- 
ness of  God  abounds  toward  us.  It  is  through  faith 
that  we  receive  Christ,  by  whom  w^e  come  to  God,  and 
by  whom  we  enjoy  the  privilege  of  adoption.  Paul 
gives  to  the  gospel  the  magnificent  appellatiors  of 
wisdom  and  prudence,  for  the  purpose  of  leading  the 
Ephesians  to  despise  all  contrary  doctrines.  The  false 
apostles  insinuated  themselves,  under  the  pretence  of 
imparting  views  more  elevated  than  the  elementary  in- 
structions whicli  Paul  conveyed.  And  the  Devil,  in 
order  to  undermine  our  faith,  labours,  as  far  as  he  can, 
to  disparage  the  gospel.  Paul,  on  the  other  hand,  builds 
up  the  authority  of  the  gospel,  that  believers  may  rest 
upon  it  with  unshaken  confidence.  All  ivisdom  means 
— full  or  perfect  wisdom. 

9.  Having  made  known  unto  us  the  mystery  of  his  wilL 
Some  were  alarmed  at  the  novelty  of  his  doctrine. 
With  a  view  to  such  persons,  he  very  properly  denomi- 


184  ON  THE  EPISTLE  OP  PAUL  [cHAP.  I. 

nates  it  a  mysterij  of  the  Divine  mil,  and  yet  a  mystery 
wliicli  God  has  now  been  pleased  to  reveal.  As  he 
formerly  ascribed  their  election,  so  he  now  ascribes  their 
calling,  to  the  good  pleasure  of  God.  The  Ephesians 
are  thus  led  to  consider  that  Christ  has  been  made 
linown,  and  the  gospel  preached  to  them,  not  because 
they  deserved  any  such  thing,  but  because  it  pleased 
God. 

Which  he  hath  purposed  in  himself.  All  is  wisely  and 
properly  arranged.  What  can  be  "more  just  than  that 
his  purposes,  with  which  men  are  unacquainted,  should 
be  known  to  God  alone,  so  long  as  he  is  pleased  to  con- 
ceal them, — or,  again,  that  it  should  be  in  his  own  will 
and  power  to  fix  the  time  when  they  shall  be  communi- 
cated to  men  ?  The  decree  to  adopt  the  Gentiles  is 
declared  to  have  been  till  now  hidden  in  the  mind  of 
God,  but  so  hidden,  that  God  reserved  it  "  in  his  owti 
power"  ^  until  the  time  of  the  revelation.  Does  any 
one  now  complain  of  it  as  a  new  and  unprecedented 
occurrence,  that  those  who  were  formerly  "  without  God 
in  the  world  "2  should  be  received  into  the  church? 
Will  he  have  the  hardihood  to  deny  that  the  knowledge 
of  God  is  greater  than  tliat  of  men  ? 

10.  That  in  the  dispensation  of  the  fidness  of  times. 
Let  no  man  inquire,  why  one  time  rather  than  another 
was  selected.  Such  curiosity  is  answered  when  the 
apostle  calls  the  appointed  period  the  fulness  of  times, 
the  fit  and  proper  season,  as  he  also  did  in  a  former 
Epistle.^  Let  human  presumption  restrain  itself,  and, 
in  judging  of  the  succession  of  events,  let  it  bow  to  the 
providence  of  God.  The  same  lesson  is  taught  by  the 
word  dispensation,  for  by  the  judgment  of  God  the  law- 
ful administration  of  all  events  is  regulated. 

That  he  might  gather  together  in  one.  ^  I  have  chosen 
to  abide  closely  by  the  meaning  of  the  Greek  word,  ^ 
in  preference  to  the  translations  referred  to  in  the  note 

»  Actsi.  7.  «  Eph.  ii.  12.  »  Gal.  iv.  4. 

*    Ut  recnlligeret.     Vetus  interpres  habet  Instaurare.       Erasmus 
addidit,  suinmatim. 

'■'  dvaKi<pa\ai(jj(Ta(T9ai. 


VER.  10.]  TO  THE  EPHESIANS.  185 

below,  because  it  is  more  agreeable  to  the  context.  The 
meaniiio-  appears  to  me  to  be,  that  out  of  Christ  all 
things  were  disordered,  and  that  through  him  they  have 
been  restored  to  order.  And  tiiily,  out  of  Christ,  what 
can  we  perceive  in  the  world  but  mere  rains  ?  We  are 
alienated  from  God  by  sin,  and  how  can  we  but  present 
a  broken  and  shattered  aspect  ?  The  proper  condition 
of  creatures  is  to  keep  close  to  God.  Such  a  restoration^ 
as  might  bring  us  back  to  regular  order,  the  apostle  tells 
us,  has  been  made  in  Christ.  Formed  into  one  body, 
we  are  united  to  God,  and  closely  connected  with  each 
other.  Without  Christ,  on  the  other  hand,  the  whole 
world  is  a  shapeless  chaos  and  frightful  confusion.  We 
are  brought  into  actual  unity  by  Christ  alone. 

But  why  are  heavenly  beings  included  in  the  num- 
ber ?  The  angels  were  never  separated  from  God,  and 
cannot  be  said  to  have  been  scattered.  Some  explain 
it  in  this  manner.  Angels  are  said  to  be  gathered  to^ 
gether,  because  men  have  become  members  of  the  same 
society,  are  admitted  equally  with  them  to  fellowship 
with  God,  and  enjoy  happiness  in  common  with  them 
by  means  of  this  blessed  unity.  The  mode  of  expres- 
sion is  supposed  to  resemble  one  frequently  used,  when 
we  speak  of  a  whole  building  as  repaired,  many  parts 
of  which  were  ruinous  or  decayed,  though  some  parts 
remained  entire. 

This  is  no  doubt  true  ;  but  what  hinders  us  from 
saying  that  the  angels  also  have  hecn  gathered  together  ? 
Not  that  they  were  ever  scattered,  but  tlieir  attachment 
to  the  service  of  God  is  now  perfect,  and  their  state  is 
eternal.  What  comparison  is  there  between  a  creature 
and  the  Creator,  without  the  interposition  of  a  Media- 
tor? So  far  as  they  are  creatures,  had  it  not  been  for 
the  benefit  which  they  derived  from  Christ,  they  would 
have  been  liable  to  change  and  to  sin,  and  consequently 
their  happiness  would  not  have  been  eternal.  Who 
then  will  deny  that  both  angels  and  men  have  been 
brought  back  to  a  fixed  order  by  the  grace  of  Christ? 

*  avaict(pa\aio)(nQ. 


186  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  I. 

Men  had  been  lost,  and  angels  were  not  beyond  the 
reach  of  danocr.  By  gathering  both  into  liis  own  body, 
Clirist  hath  united  them  to  God  the  Father,  and  esta- 
blished actual  harmony  between  heaven  and  earth. 

11.  In  whom  also  we  have  obtained  an  inheritance. 
Hitherto  he  has  spoken  generally  of  all  the  elect ;  he 
now  begins  to  take  notice  of  separate  classes.  When 
he  says,  ave  have  obtained^  he  speaks  of  himself  :  nd  of 
the  Jew-s,  or,  more  correctly  perhaps,  of  all  who  were 
the  first  fruits  of  Christianity,  and  afterwards  becomes 
to  the  Ephesians.  It  tended  not  a  little  to  confirm  the 
faith  of  the  Ephesian  converts,  that  he  associated  them 
with  himself  and  the  other  believers,  who  might  be  said 
to  be  the  first-born  in  the  church.  "  The  condition  of 
all  godly  persons  is  the  same  with  yours  ;  for  w^e  who 
were  first  called  by  God  owe  our  acceptance  to  his  eter- 
nal election."  Thus,  he  shows  that,  from  first  to  last, 
all  have  obtained  salvation  by  free  grace,  because  they 
have  been  freely  adopted  according  to  eternal  election. 

Who  worketh  all  things.  The  circumlocution  em- 
ployed in  describing  the  Supreme  Being  deserves  atten- 
tion. He  speaks  of  him  as  the  sole  agent,  and  as  doing 
every  thing  according  to  his  own  will,  so  as  to  leave  no- 
thing to  be  done  by  man.  In  no  respect,  therefore,  are 
men  admitted  to  share  in  this  praise,  as  if  they  brought 
any  thing  of  their  own.  God  looks  at  nothing  out  of 
himself  to  move  him  to  elect  them,  for  the  counsel  of 
his  own  will  is  the  only  and  actual  cause  of  their  elec- 
tion. This  may  enable  us  to  perceive  the  error,  or 
rather  the  madness  of  those  who,  whenever  they  are  un- 
able to  discover  the  reason  of  God's  works,  exclaim 
loudly  against  his  design. 

12.  That  we  should  be  to  the  praise  of  his  glory.  Here 
again  he  mentions  the  Final  cause  of  salvation  ;  for  we 
must  eventually  become  illustrations  of  tlie  glory  of 
God,  if  we  are  nothing  but  vessels  of  his  mercy.  The 
word  glorif,  by  way  of  eminence,^  denotes  in  a  peculiar 
manner  that  which  shines  in  the  goodness  of  God,  for 

^  Kar  i^oxvv. 


VER.  13.]  TO  THE  EPHESIANS.  187 

there  is  nothing  that  is  more  peculiarly  his  own,  or  in 
which  he  desires  more  to  be  glorified,  than  goodness. 

13.  In  whom  ye  also  trusted,  after  that  ye  heard 
the  word  of  truth,  the  gospel  of  your  salvation  : 
in  whom  also,  after  that  ye  believed,  ye  were  sealed 
with  that  Holy  Spirit  of  promise,  14.  Which  is 
the  earnest  of  our  inheritance,  until  the  redemp- 
tion of  the  purchased  possession,  unto  the  praiee 
of  his  glory. 

1 3.  In  whom  ye  also.  He  associates  the  Ephesians  with 
himself,  and  with  the  rest  of  those  wdio  were  the  first 
fruits,  for  he  says  that  they,  in  like  manner,  trusted  iu 
Christ.  His  object  is  to  show  that  both  had  the  same 
faith,  and  therefore  we  must  supply  the  word  trusted 
from  the  12th  verse.  He  afterwards  states  that  they 
were  brought  to  that  hope  by  the  preaching  of  the  gos- 
pel. Two  epithets  are  here  applied  to  the  gospel, — the 
word  of  truth,  and  the  gospel  of  your  stdvation.  Both 
deserve  our  careful  attention.  Nothing  is  more  ear- 
nestly attempted  by  Satan  than  to  lead  us  either  to 
doubt  or  to  despise  the  gospel.  Paul  therefore  furnishes 
us  wnth  two  shields,  by  which  we  may  repel  both  temp- 
tations. In  opposition  to  every  doubt,  let  us  learn  to 
bring  forward  this  testimony,  that  the  gospel  is  not  only 
certain  truth  which  cannot  deceive,  but  is,  by  way  of 
eminence,^  the  a- or  d  of  truth,  as  if,  strictly  speaking, 
there  were  no  truth  but  itself.  If  the  temptation  be  to 
contempt  or  dislike  of  the  gospel,  let  us  remember  that 
its  power  and  efiicacy  have  been  manifested  in  bring- 
ing to  us  salvation.  The  apostle  had  formerly  declared 
that  "  it  is  the  power  of  God  unto  salvation  to  every  one 
that  believeth  ;"^  but  here  he  expresses  more,  for  he  re- 
minds the  Ephesians  that,  having  been  made  partakers 
of  salvation,  they  had  learned  this  by  their  own  experi- 
ence. Unhappy  they  who  weary  themselves,  as  the 
world  generally  does,  in  wandering  through  many  wind- 
ing paths,  neglecting  the  gospel,  and  pleasing  them- 

*  Kar  i^oxi)v.  ^  Rom.  i.  16. 


1^'8  ON  THE  EPISTLE  OF  PAUL  [CHAP  I. 

selves  with  wild  romances, — "  ever  learning  and  never 
able  to  come  to  the  knowledge  of  the  truth,"  or  to  find 
life  !  But  happy  they  who  have  embraced  the  gospel, 
and  whose  attachment  to  it  is  steadfast ;  for  this,  beyond 
all  doubt,  is  truth  and  life. 

In  whom  nlso^  after  that  ye  believed.  Having  main- 
tained that  the  gospel  is  certain,  he  now  comes  to  the 
]  roof.  And  what  higher  surety  can  be  found  than  the 
Holy  Spirit  ?  He  has  denominated  the  gospel  the  word 
of  truth,  and  refuses  to  prove  it  by  the  authority  of  men, 
but  refers  to  the  Spirit  of  God  himself,  who  had  sealed 
the  tnith  of  it  in  their  hearts.  This  elegant  comparison  is 
taken  from  seals,  which  among  men  have  the  effect  of 
removing  doubt.  Seals  give  validity  both  to  charters 
and  to  testaments  ;  anciently,  they  were  the  principal 
means  by  which  the  writer  of  a  letter  could  be  known ; 
and,  in  short,  a  seal  distinguishes  what  is  true  and  cer- 
tain, from  what  is  false  and  spurious.  This  office  the 
apostle  ascribes  to  the  Holy  Spirit,  not  only  here,  but 
in  another  part  of  this  Epistle,  ^  and  in  the  second 
Epistle  to  the  Corinthians.  ^  Our  minds  never  become 
so  firmly  established  in  the  truth  of  God  as  to  resist  all 
the  temptations  of  Satan,  until  we  have  been  confirmed 
in  it  by  the  Holy  Spirit.  The  true  conviction  which 
believers  have  of  the  word  of  God,  of  their  own  salva- 
tion, and  of  religion  in  general,  does  not  spring  from  the 
judgment  of  the  flesh,  or  from  human  and  philosophical 
arguments,  but  from  the  sealing  of  the  Spirit,  who  im- 
parts to  their  consciences  such  certainty  as  to  remove 
all  doubt.  Tlie  foundation  of  fiiith  would  be  frail  and 
unsteady,  if  it  rested  on  human  wisdom.  As  preaching 
is  the  instrument  of  faith,  so  tlie  Holy  Spirit  makes 
])reaching  efficacious. 

But  is  it  not  the  faith  itself,  which  is  here  said  to  be 
sealed  by  the  Holy  Spirit  ?  If  so,  faith  goes  before  the 
scaling.  I  answer,  there  are  two  operations  of  the  Spi- 
rit in  faith,  corresponding  to  the  two  parts  of  which 
faith  consists,  as  it  enlightens,  and  as  it  establishes  the 

'  Eph.  iv.  30.  '  2  Cor.  i.  22. 


VER.    14.]  TO  THE  EPHESIANS.  1B9 

mind.  The  commencement  of  faith  is  knowledge  :  the 
completion  of  it  is  a  firm  and  steady  conviction,  which 
admits  no  opposing  doubt.  Both,  I  have  said,  are  the 
work  of  the  Spirit.  No  wonder,  then,  if  Paul  should 
declare  tliat  the  Ephesians,  who  received  by  faith  the 
truth  of  the  gospel,  were  confirmed  in  that  faith  by  the 
seal  of  the  Holy  Spirit.  With  that  Holy  Spirit  of  pro- 
mise. This  title  is  derived  from  the  effect  produced  ; 
for  to  Him  we  owe  it  that  the  promise  of  salvation  is 
not  made  to  us  in  vain.  As  God  promises  in  his  word, 
"  that  he  will  be  to  us  a  Father,"  so  he  gives  to  us,  by 
his  Spirit,  the  evidence  of  our  adoption. 

14.  Which  is  the  earnest  of  our  inheiHtance.  This 
phrase  is  twice  used  by  Paul  in  another  Epistle.^  The 
metaphor  is  taken  from  bargains,  in  which,  when  a 
pledge  has  been  given  and  accepted,  the  whole  is  con- 
firmed, and  no  room  is  left  for  a  change  of  mind.  AVhen 
we  have  received  the  Spirit  of  God,  his  promises  are 
confirmed  to  us,  and  no  dread  is  felt  that  they  will  be 
revoked.  In  themselves,  indeed,  the  promises  of  God 
are  not  weak  ;  but  until  we  are  supported  by  the  testi- 
mony of  the  Spirit,  we  never  rest  upon  them  with  un- 
shaken confidence.  The  Spirit,  then,  is  the  earnest  of 
our  inheritance  of  eternal  life,  imtil  the  redemption,  until 
the  day  of  complete  redemption  is  arrived.  So  long  as 
we  are  in  this  world,  our  warfare  is  sustained  by  hope, 
and  this  earnest  is  necessary ;  but  when  the  possession 
itself  shall  have  been  obtaijied,  the  necessity  and  use  of 
the  earnest  will  then  cease. 

The  significance  of  a  pledge  lasts  no  longer  than  till 
both  parties  have  fulfilled  the  bargain  ;  and,  accord- 
ingly, he  afterwards  adds,  7/e  are  sealed  unto  the  day  of 
redemptions"^  which  means  the  day  of  judgment.  Though 
we  are  now  redeemed  by  the  blood  of  Christ,  the  fruit 
of  that  redemption  does  not  yet  appear ;  for  "  every 
creature  groaneth,  desiring  to  be  delivered  from  the 
bondage  of  corruption.  And  not  only  they,  but  our- 
selves also,  which  have  the  first-fruits  of  the  Spirit,  even 

^  2  Cor.  i.  22 ;  v.  6.  *  Eph.  iv.  30. 


190  ON  THE  EPISTLE  OF  PAUL  [cHAP.  I. 

we  ourselves  groan  within  ourselves,  waiting  for  the 
adoption,  to  wit,  the  redemption  of  our  body."  ^  For  we^ 
have  not  yet  obtained  it,  but  by  hope  ;  but  we  shall 
obtain  it  in  reality,  when  Christ  shall  appear  to  judg- 
ment. Such  is  the  meaning  of  the  word  redemption  in 
the  passage  now  quoted  from  tlie  Epistle  to  the  Ro- 
mans, and  in  a  saying  of  our  Lord,  "  Look  up,  and  lift 
uj:)  your  heads,  for  your  redemption  draweth  nigh."^ 

The  purchased  possession^  is  not  the  kingdom  of 
heaven,  or  a  blessed  immortality,  but  the  church  itself. 
This  is  added  for  their  consolation,  that  they  might  not 
think  it  hard  to  cherish  their  hope  till  the  day  of 
Christ's  coming,  or  be  displeased  that  they  have  not  yet 
obtained  the  promised  inheritance  ;  for  such  is  the  com- 
mon lot  of  the  whole  church. 

Unto  the  praise  of  his  glory.  This  expression  has  the 
same  meaning  as  in  the  12th  verse.  The  glory  of  God 
may  sometimes  be  concealed,  or  imperfectly  exhibited. 
But  in  the  Ephesians  God  had  given  proofs  of  his  good- 
ness, that  his  glory  might  be  celebrated  and  openly  pro- 
claimed. Those  persons,  therefore,  who  slighted  the  call- 
ing of  the  Ephesians  might  be  charged  with  envying 
and  slighting  the  glory  of  God. 

The  frequent  mention  of  the  glory  of  God  ought  not  to 
be  regarded  as  superfluous,  for  what  is  infinite  cannot 
be  too  strongly  expressed.  This  is  particularly  true  in 
commendations  of  the  Divine  mercy,  for  which  every 
godly  person  will  always  feel  himself  unable  to  find  ade- 
quate language.  He  will  be  more  ready  to  utter,  than 
other  men  will  be  to  hear,  the  expression  of  praise  ;  for 
the  eloquence  both  of  men  and  angels,  after  being  strain- 
ed to  tlsc  utmost,  falls  immeasurably  below  the  vastness 
of  this  subject.  AVe  may  likewise  observe,  that  there  is 
net  a  more  effectual  method  of  shutting  the  mouths  of 
wicked  men,  than  by  showing  that  our  views  tend  to 
illustrate,  and  theirs  to  obscure,  tlie  glory  of  God. 

15.  Wherefore  I  aiso,  after  I  heard  of  your  faitii 
in  the  Lord  Jesus,  and  love  unto  all  the  saints,  16. 

*  Rem.  viii.  21—23.  ^  Luke  xxi.  28. 


VER.   15.]  TO  THE  EPHESTAKS.  191 

Cease  not  to  give  thanks  for  you,  making  mention 
of  you  in  my  prayers;  17.  That  the  God  of  our 
Lord  Jesus  Christ,  the  Father  of  glory,  may  give 
unto  you  the  spirit  of  wisdom  and  revelation  in  the 
knowledge  of  him  ;  18.  The  eyes  of  your  under- 
standing being  enlightened,  that  ye  may  know  what 
is  the  hope  of  his  calhng,  and  wdiat  the  riches  of 
the  glory  of  his  inheritance  in  the  saints,  19.  And 
what  is  the  exceeding  greatness  of  his  power  to  us- 
ward  who  believe,  according  to  the  working  of  his 
mighty  power. 

}5.  Wher^efore  I  also.  This  thanksgiving  was  not 
simply  an  expression  of  his  ardent  love  to  the  Epliesians. 
Ho  congratulated  tbem  before  God,  that  the  opinion 
Avhich  he  had  formed  respecting  tbem  ^Yas  highly  fa- 
vourable. Observe  here,  that  wiidiCi  faith  and  Love  Paul 
includes  generally  the  whole  excellence  of  Christian 
character.  He  uses  the  expression,  faith  in  the  Lord 
Jcstis,  because  Christ  is  the  aim  and  object  of  faith. 
Love  ought  to  embrace  all  men,  but  here  the  saints  are 
particularly  mentioned,  because  love,  when  properly  re- 
gulated, begins  with  them,  and  is  afterwards  extended  to 
all  others.  If  our  love  must  have  a  view  to  God,  the 
nearer  any  man  approaches  to  God,  the  stronger  unques- 
tionably must  be  his  claims. 

16.  Making-  mention  of  you.  To  thanksgiving,  as  his 
custom  is,  he  adds  prayer,  in  order  to  excite  them  to 
additional  progress.  It  was  necessary  that  the  Ephe- 
sians  should  understand  that  they  had  entered  upon 
the  proper  course.  But  it  was  equally  necessary  that 
they  should  not  turn  aside  to  any  new  scheme  of  doc- 
trine, or  become  indifferent  about  proceeding  farther  ; 
for  nothing  is  more  dangerous  than  to  be  satisfied  wdth 
that  measure  of  spiritual  benefits  which  has  been  already 
obtained.  Whatever,  then,  may  be  the  height  of  our 
attainmentsj  let  them  be  always  accompanied  by  the 
desire  of  something  higher. 

17.  That  the  God  of  our  Lord  Jesus   Christ.     But 


192  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  I. 

what  does  Paul  wish  for  the  Ephesians  ?  The  spirit  of 
wisdom^  and  the  eijes  of  their  understanding  being  en- 
lightened. And  did  they  not  possess  these  ?  Yes  ;  but 
at  the  same  time  they  needed  increase,  that,  being  en- 
dowed with  a  larger  measure  of  the  Spirit,  and  being- 
more  and  more  enlightened,  they  might  more  clearly 
and  fully  hold  their  present  views.  The  knowledge  of 
the  godly  is  never  so  pure,  but  that  some  dimness  or 
obscurity  hangs  over  their  spiritual  vision.  But  let  us 
examine  the  words  in  detail. 

The  God  of  our  Lord  Jesus  Christ.  The  Son  of  God 
became  man  in  such  a  manner,  that  God  was  his  God 
as  well  as  ours.  "  I  ascend  (says  he)  unto  my  Father, 
and  your  Father  ;  and  to  my  God,  and  your  God."  ^ 
And  the  reason  why  he  is  our  God,  is,  that  he  is  the 
God  of  Christ,  v»'hose  members  we  are.  Let  us  remem- 
ber, however,  tliat  this  relates  to  his  human  nature  ;  so 
that  his  su'ojection  takes  nothing  away  from  his  eternal 
godhead. —  The  Father  of  glory.  this  title  springs 
from  the  former ;  for  God's  glory,  as  a  Father,  consists 
in  subjecting  his  Son  to  our  condition,  that,  through 
him,  he  might  be  our  God.  The  Father  of  glorj/  is  a 
well-known  Hebrew  idiom  for  The  Glorious  Father. 
There  is  a  mode  of  pointing  and  reading  this  passage, 
which  I  do  not  disapprove,  and  which  connects  the  two 
clauses  in  this  manner  :  That  God,  the  glorious  Father 
of  our  Lord  Jesus  Christ.^  may  give  unto  you.^ 

The  Spirit  ofivisdom  and  revelation  is  here  put,  by  a 
figure  of  speech,  ^  for  the  grace  wliich  the  Lord  bestows 
upon  us  by  his  own  Sj)irit.  But  let  it  be  observed,  that 
the  gifts  of  tlie  Spirit  are  not  the  gifts  of  nature.  Till 
the  Lords  opens  them,  the  eyes  of  our  understanding 
are  blind.  Till  the  Spirit  has  become  our  instructor, 
ail  that  we  know  is  folly  and  ignorance.  Till  the  Spirit 
of  God  has  made  it  known  to  us  by  a  secret  revelation, 
the  knowledge  of  our  Divine  calling  exceeds  the  capa- 

^  John  XX.  17. 

^"Ij/a  o  Ococ  Tov  Kvniov  I'mdv  'Itjcgv  Xokjtov  6  TraTijp  riJQ 

**  Metonymia. 


VER.   18.]  TO  THE  EPHESIANS.  193 

city  of  our  own  minds. — In  the  knowledge  of  him.  This 
might  also  be  read,  In  the  knowledge  of  himself.  Both 
renderings  agree  well  with  the  context,  for  he  that 
knows  the  Son  knows  also  the  Father;  but  I  prefer  the 
former  as  more  natively  suggested  by  the  Greek  pronoun.V 

18.  The  eyes  of  your  understanding  being  enlightened. 
The  eyes  of  your  heart  is  the  rendering  of  the  Yulgate, 
which  is  supported  by  some  Greek  manuscripts.  The 
difference  is  immaterial,  for  the  Hebrews  frequently  em- 
ploy it  to  denote  the  rational  powers  of  the  soul,  though, 
more  strictly,  being  the  seat  of  the  affections,  it  means 
tlie  will  or  desire ;  but  I  have  preferred  the  ordinary 
translation.  ^ 

And  what  the  riches.  A  comparison,  suggested  by 
its  excellence,  reminds  us  how  unfit  we  are  to  receive 
tliis  elevated  knowledge,  for  the  power  of  God  is  no 
small  matter.  This  great  power,  he  tells  us,  had  been 
exerted,  and  in  a  very  extraordinary  manner,  towards 
the  Ephesians,  who  were  thus  laid  under  constant  obli- 
gations to  follow  his  calling.  By  thus  extolling  the 
grace  of  God  toward  themselves,  he  intended  to  check 
every  tendency  to  despise  or  dislike  the  duties  of  the 
Christian  life.  But  the  splendid  encomiums  which  he 
pronounces  on  faith  convey  to  us  also  this  instruction, 
that  it  is  so  admirable  a  work  and  gift  of  God,  that  no 
language  can  do  justice  to  its  excellence.  Paul  is  not 
in  the  habit  of  throwing  out  hyperboles  without  dis- 
crimination ;  but  when  he  comes  to  treat  of  a  matter 
which  lies  so  far  beyond  this  world  as  faith  does,  he 
raises  our  minds  to  the  admiration  of  heavenly  power. 

19.  According  to  the  working.  Some  consider  this 
clause  as  referring  solely  to  the  word  believe^  which 
comes  immediately  before  it ;  but  I  rather  view  it  as  an 
additional  statement,  tending  to  heighten  the  greatness 
of  the  power,  as  a  demonstration,  or,  if  you  prefer  it,  an 
instance  and  evidence  of  the  efficacy  of  the  power.  The 
repetition  of  the  word  power  ^  has  the  appearance  of 
being  superfluous ;  but  in  the  former  case  it  is  restrict- 

*  iv  iTnyvhxyu  avrov,         "  oculos  mentis  vestrae.        ^  cvvajiiwQ. 

N 


194  ON  THE  EPISTLE  OF  PAUL  [CHAP.  I. 

ed  to  one  class, — in  the  next,  it  has  a  general  applica^- 
tion.  Paul,  we  find,  never  thinks  that  he  can  say  enough 
in  his  descriptions  of  the  Christian  calling.  And  cer- 
tainly the  power  of  God  is  wonderfully  displayed  when 
we  are  brought  from  death  to  life,  and  when,  from 
being  the  children  of  hell,  we  become  the  children  of 
God  and  heirs  of  eternal  life. 

Foolish  men  imagine  that  this  language  is  hyperbolical, 
but  godly  persons,  who  are  engagccl  in  daily  struggles 
with  inward  corruption,  have  no  difficulty  in  perceiving 
that  not  a  word  is  here  used  beyond  wi)at  is  perfectly 
just.  As  the  importance  of  the  subject  cannot  be  too 
strongly  expressed,  so  our  unbelief  and  ingratitude  led 
Paul  to  enii)h)7  this  olowino-lanouaive.  AVe  never  form 
adequate  concoptious  of  the  treasure  revealed  to  us  in 
the  gospel,  or  if  we  do,  we  cannot  persuade  ourselves 
that  it  is  possible  for  us  to  do  so,  because  we  perceive 
nothing  in  us  that  corresponds  to  it,  but  every  thing  the 
reverse.  Paul's  object,  therefore,  was  not  so  much  to 
impress  the  Ephesians  with  a  deep  sense  of  the  value  of 
Divine  grace,  as  to  give  them  exalted  views  of  the  glory 
of  Christ's  kingdom.  That  they  might  not  be  cast  down 
by  a  view  of  their  own  unworthiness,  he  calls  their 
attention  to  the  power  of  God  ;  for  their  regeneration 
was  no  ordmary  work  of  God,  but  was  an  astonishing 
exliibition  of  his  power.  There  are  three  words  here  on 
which  we  may  make  a  passing  remark  ;  for  the  clause, 
acrording-  to  tha  working  of  his  mighty  powei\  runs 
literally  in  the  Greek  original,  according  to  the  efficacif 
of  thn  power  of  his  strength.  We  may  view  strength  ' 
as  t)ie  root, — pnw^r^  as  the  tree, — and  efficacy  ^  as  tho 
fruit,  or  the  sfcretchinor  out  of  the  Divine  arm  which 
terminates  in  action. 

20.  Which  he  wrought  in  Christ,  wlion  he  rais- 
ed him  from  the  dead,  and  set  kiin  at  his  o'-vn  right 
liand  in  the  heavenly  places,  21.  Far  above  all 
principality,  and  power,  and  might,  and  dominion, 


t.iUiro  . 


^pr* 


YLR.  20.]  TO  THE  EPIIESIANS.  195 

and  every  name  that  is  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come  ;  22.  And 
hath  put  all  things  under  his  feet,  and  gave  him 
to  be  the  head  over  all  things  to  the  church.  23. 
Which  is  his  body,  the  fulness  of  him  that  filieth 
all  in  all. 

20.  Which  he  wrought  in  Christ.  ^  With  the  greatest 
propriety  does  he  enjoin  its  to  contemplate  this  power 
in  Christ ;  for  in  us  it  is  hitherto  concealed.  "  My 
strength,"  says  he,  "  is  made  perfect  in  v^'cakncss."  ^  In 
what  do  we  excel  the  children  of  the  world  but  in  this, 
that  our  condition  appears  to  be  somewhat  worse  than 
theirs  ?  Though  sin  does  not  reign,  it  continues  to 
dwell  in  us,  and  death  is  still  strong.  Our  blessedness, 
which  lies  in  hope,  is  not  }:>erceived  by  tlie  world.  The 
power  of  the  Spirit  is  a  thing  unknown  to  flesh  and 
blood.  A  thousand  distresses,  to  w^hich  we  are  daily 
liable,  render  us  more  despised  than  other  men. 

Christ  alone,  therefore,  is  the  mirror  in  wdiich  we  can 
contemplate  that  which  the  weakness  of  the  cross 
hinders  from  being  clearly  seen  in  ourselves.  When  our 
minds  rise  to  a  confident  anticipation  of  righteousness, 
salvation,  and  glory,  let  us  learn  to  turn  them  to  Christ. 
We  still  lie  under  the  power  of  death,  but  he,  raised 
from  the  dead  by  heavenly  powder,  has  the  dominion  of 
life.  We  labour  nnder  the  bondage  of  sin,  and,  sur- 
rounded by  endless  vexations,  are  engaged  in  a  hard 
w'arfare  :  he,  sitting  at  the  right  hand  of  God,  exercises 
the  highest  government  in  heaven  and  earth,  and 
triumphs  gloriously  over  the  enemies  whom  he  has 
subdued  and  vanquished.  AVe  lie  here  mean  and  des- 
pised ;  to  him  has  been  "  given  a  name,"  ^  which  angels 

'  Quam  cxseruit  in  Christo.  The  Greek  verb  is  £j/£py?}(Tev,  from 
which  'cvkgyna  is  derived.  In  Latin  it  might  run  thus,  Secundum 
efficaciam,  quam  efTecit,  accordiv a  to  i he  efficacy  lohich  he  effected. 
But  the  translation  which  I  have  given  conveys  the  same  meaning, 
and  is  less  harsh — Author's  Note. 

'  2  Cor.  xii.  9.  '  Phil.  ii.  9. 


196  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  I. 

and  men  regard  with  reverence,  and  devils  and  wicked 
men  with  dread.  We  are  pressed  down  here  by  the 
scantiness  of  all  our  comforts  :  he  has  been  appointed  by 
the  Father  to  be  the  sole  dispenser  of  all  blessings.  On 
these  accounts,  we  shall  find  our  advantage  in  directing 
our  views  to  Christ,  that  in  him,  as  in  a  mirror,  we  may 
see  the  glorious  treasures  of  Divine  grace,  and  the  un- 
measurable  greatness  of  that  power,  which  has  not  yet 
been  manifested  in  ourselves. 

And  set  him  at  his  own  right  hand.  This  passage 
shows  plainly,  if  any  one  does,  what  is  meant  by  the 
right  hand  of  God.  It  does  not  mean  any  particular 
place,  but  the  power  which  the  Father  has  bestowed 
on  Christ,  that  he  may  administer  in  his  name  the 
government  of  heaven  and  earth.  It  is  idle,  therefore, 
to  inquire  why  Stephen  saw  him  standings  ^  while  Paul 
describes  him  as  sitting  at  God's  right  hand.  The  ex- 
pression does  not  refer  to  any  bodily  posture,  but  de- 
notes the  highest  royal  power  w^ith  which  Christ  has 
been  invested.  This  is  intimated  by  what  immediately 
follows,  /or  above  all  principalitjij  and  power  :  for  the 
whole  of  this  description  is  added  for  the  purpose  of  ex- 
plaining what  is  meant  by  the  right  hand. 

God  the  Father  is  said  to  have  raised  Christ  to  his 
right  hand,  because  he  has  made  him  to  share  in  his 
government,  because  by  him  he  exerts  all  his  power ; 
the  metaphor  being  borrowed  from  earthly  princes,  who 
confer  the  honour  of  sitting  along  with  themselves  on 
those  whom  they  have  clothed  with  the  highest  autho- 
rity. As  the  right  hand  of  God  fills  heaven  and  earth, 
the  kingdom  and  power  of  Christ  are  equally  ex- 
tensive. It  is  in  vain,  therefore,  to  attempt  to  prove 
that,  because  Christ  sitteth  at  the  right  hand  of  God,  he 
dwells  in  heaven  alone.  His  human  nature,  it  is  true, 
resides  in  heaven,  and  not  in  earth,  but  that  argument 
is  foreign  to  the  purpose.  The  expression  which  follows, 
in  heavenlij  places,  does  not  at  all  imply  that  the  right 
hand  of  God  is  confined  to  heaven,  but  directs  us  to  cou- 

*  Acts  vii.  65. 


VER.  21.]  TO  THE  EPHESIANS.  197 

template  the  heavenly  glory  amidst  which  our  Lord 
Jesus  dwells,  the  blessed  immortality  which  he  enjoys, 
and  the  dominion  over  angels  to  which  he  has  been  ex- 
alted. 

21.  Far  above  all  principalitij^  and  power,  and  mighty 
and  dominion.  All  these  names,  there  can  be  no  doubt, 
are  applied  to  angels,  who  are  so  denominated,  because, 
by  means  of  them,  God  exercises  his  power,  and  might, 
and  dominion.  He  permits  them  to  share,  as  far  as  is 
competent  to  creatures,  what  belongs  to  himself,  and 
even  gives  to  them  his  own  name,  for  we  find  that  they 
are  called  gods.  ^  From  the  diversity  of  names  we  con- 
clude that  there  are  various  orders  of  angels  ;  but  to  at- 
tempt to  settle  these  with  exactness,  to  fix  their  number, 
or  determine  their  ranks,  would  not  merely  discover 
foolish  curiosity,  but  would  be  rash,  wricked,  and 
dangerous. 

But  why  did  he  not  simply  call  them  angels?  I 
answer,  it  was  to  convey  exalted  views  of  the  glory  of 
Christ  that  Paul  employed  those  lofty  titles.  There  is 
nothing  so  elevated  or  excellent,  by  whatever  name  it 
may  be  named,  that  is  not  subject  to  the  majesty  of 
Christ.  There  was  an  ancient  superstition,  prevalent 
both  among  Jews  and  Gentiles,  attributing  to  angels 
many  things  which  could  only  be  affirmed  with  truth 
concerning  God  himself,  or  the  actual  Mediator.  Paul 
constantly  labours  to  prevent  this  imaginary  lustre  of 
angels  from  dazzling  the  eyes  of  men,  or  obscuring  the 
brightness  of  Christ ;  and  yet  his  utmost  exertions  could 
not  prevent  "  the  wiles  of  the  devil"  ^  from  succeeding 
in  this  matter.  Thus  we  see  how  the  world,  through  a 
superstitious  dread  of  angels,  departed  from  Christ.  It 
was  indeed  the  unavoidable  consequence  of  the  false 
opinions  entertained  respecting  angels,  that  the  true 
knowledge  of  Christ  disappeared. 

Above  every  name  that  is  named.     Name  is  here  taken, 
for  largeness,  or  excellence,  and  to  be  named,  ^  means  to 


D^ 


p^{^  '  Eph.  vi.  11.  ^  ovofxaK^aOai 


198  ox  THE  EPISTLT:  of  PAUL  []cnAP.  I. 

enjoy  celebrity  and  praise.  TJia  ivorld  that  is  to  cme  is 
expressly  mentioned,  to  point  out  tliat  the  exalted 
rank  of  Christ  is  not  temporal,  but  eternal, — and  is  not 
limited  to  this  world,  but  shines  illustriously  in  the 
kingdom  of  God.  For  this  reason,  too.  Isaiah  calls 
him,  ^  The  Father  ofthefutm-e  age.^  In  short,  the 
glories  of  men  and  angels  are  made  to  hold  an  inferior 
place,  that  the  glory  of  Christ,  unequalled  and  unap- 
proached,  may  shine  above  them  all. 

22.  And  gave  him  to  be  the  head.  He  was  made  the 
head  of  the  church  on  the  condition  that  he  should  have 
the  administration  of  all  things.  It  was  not  a  mere 
honorary  title,  but  was  accompanied  by  tlie  entire  com- 
mand and  government  of  the  universe.  The  metaphor 
of  a  head  denotes  the  highest  authority.  I  am  unwilling 
to  dispute  about  a  name,  but  we  are  driven  to  it  by  the 
base  conduct  of  those  who  flatter  the  Romish  idol. 
Since  Christ  alone  is  called  the  head,  all  others,  whether 
angels  or  men,  must  rank  as  members;  so  that  he  who 
holds  the  highest  place  among  his  fellows  is  still  one  of 
the  members  of  the  same  body.  And  yet  they  are  not 
ashamed  to  make  an  open  avov/al  tliat  the  church  Avill 
1)6  without  a  head,  ^  if  it  has  not  another  head  on  earth 
besides  Christ.  So  small  is  tlie  respect  which  they  ])ay 
to  Christ  that,  if  he  obtain  undivided  tlie  honour  which 
his  Father  has  bestowed  upon  him,  the  church  is  sup- 
))osed  to  be  disfigured.  This  is  the  basest  sacrilege, 
l^ut  let  us  listen  to  the  Apostle,  who  declares  that  the 
church  is  his  body,  and,  consequently,  tliat  those  who 
refuse  to  submit  to  him  are  unworthy  of  its  communion, 
for  on  him  alone  the  unity  of  the  church  depends. 

23.  The  fulness  of  him  that  filleth  all  in  all.  This  is 
the  highest  honour  of  the  church,  that,  until  he  is 
united  to  us,  the  Son  of  God  reckons  himself  in  some 
measure  imperfect.  What  consolation  is  it  for  us  to 
learn,  that  not  until  we  are  along  with  him,  does  he  pos- 
sess all  his  parts,  or  wish  to  be  regarded  as  complete  ! 
Hence,  in  the  First  Epistle  to  the  Corinthians,  when 

'  Isa.  ix.  6.  2  *TV"ON*  ^  cLK^aXov. 


VER.  23.]  TO  THE  EPHESIANS.  199 

the  apostle  discusses  largely  the  metaplior  of  a  hiiinnn 
bod}^  he  includes  under  the  smgle  name  of  Clirist  the 
whole  church. 

That filleth  all  in  all.  This  is  added,  to  guard  against 
the  supposition  that  any  real  defect  would  exist  in 
Christ,  if  he  were  separated  from  us.  His  wish  to  be 
filled,  and,  in  some  respects,  made  perfect  in  us,  arises 
from  no  want  or  necessity  ;  for  all  that  is  good  in  our- 
selves, or  in  any  of  the  creatures,  is  the  gift  of  his  hand  ; 
and  his  goodness  appears  the  more  remarkably  in  rais- 
ing us  out  of  nothing,  that  he  may  dwell  and  live  in  us. 
There  is  no  impropriety  in  limiting  the  word  all  to  its 
application  to  this  passage  ;  for  tliough  all  things  are 
regulated  by  the  will  and  power  of  Christ,  yet  the  sub- 
ject of  which  Paul  particularly  speaks  is  the  spiritual 
government  of  the  church.  There  is  nothing,  indeed,  to 
hinder  us  from  viewino-  it  as  referring:  to  the  universal 
government  of  the  world  ;  but  to  limit  it  to  the  case  m 
hand  is  the  more  probable  interpretation. 


CHAPTER  II. 

1.  And  you  hath  he  quickened,  who  were  dead 
in  trespasses  and  sins.  2.  Wherein  in  time  past 
ye  walked  according  to  the  course  of  this  world, 
according  to  the  prince  of  the  power  of  the  air,  the 
spirit  that  now  worketh  in  the  children  of  disobe- 
dience :  3.  Among  whom  also  we  all  had  our  con- 
versation in  times  past  in  the  lusts  of  our  flesh,  ful- 
filling the  desires  of  the  flesh  and  of  the  mind  ;  and 
were  by  nature  the  children  of  wrath  even  as  others. 

1.  And  you  ivho  were  dead.  This  is  an  exposition  of 
the  former  statement,  accompanied  by  an  illustration.  ^ 


200  ON  THE  EPISTLE  OF  PAUL  [cHAP.  II. 

To  bring  liome  more  efFectually  to  the  Epliesiaus  the 
general  doctrine  of  Divine  grace,  he  reminds  them  of 
their  former  condition.  This  application  consists  of  two 
parts  :  ye  were  formerly  lost, — but  now  God,  by  his 
grace,  has  rescued  you  from  destruction.  And  here  we 
must  observe,  that,  in  labouring  to  give  an  impressive 
view  of  both  of  these  parts,  the  apostle  makes  a  break 
in  tlie  style  by  a  transposition.  ^  There  is  some  per- 
plexity in  the  language  ;  but  if  we  attend  carefully  to 
w^hat  the  apostle  says  about  those  two  parts,  the  mean- 
ing is  clear.  As  to  the  first,  he  says  that  they  were  dead ; 
and  states,  at  the  same  time,  the  cause  of  the  death — 
trespasses  and  sins.  He  does  not  mean  simply  that  they 
were  in  danger  of  death  ;  but  that  it  was  a  real  and 
]>rescnt  death  under  which  they  laboured.  As  spiritual 
death  is  nothing  else  than  the  alienation  of  the  soul  from 
(iod,  we  are  all  born  as  dead  men,  and  we  live  as  dead 
men,  until  we  are  made  partakers  of  the  life  of  Christ, 
— agreeably  to  the  words  of  our  Lord,  "  The  hour  is 
coming,  and  now  is,  when  the  dead  shall  hear  the  voice 
of  the  Son  of  God,  and  they  that  hear  shall  live."^ 

The  Papists,  who  are  eager  to  seize  every  opportu- 
nity of  undervaluing  the  grace  of  God,  say,  that  while 
we  are  out  of  Christ,  we  are  half  dead.  But  we  are  not 
at  liberty  to  set  aside  the  declarations  of  our  Lord  and 
of  the  Apostle  Paul,  that,  while  we  remain  in  Adam, 
we  are  entirely  devoid  of  life  ;  and  that  regeneration  is 
a  new  life  of  the  soul,  by  which  it  rises  from  the  dead. 
Some  kind  of  life,  I  acknowledge,  does  remain  in  us, 
while  we  are  still  at  a  distance  from  Christ ;  for  unbe- 
lief does  not  altogether  destroy  the  outward  senses,  or 
llie  will,  or  the  other  faculties  of  the  soul.  But  what 
lias  tliis  to  do  with  the  kingdom  of  God  ?  What  has  it 
to  do  with  a  happy  life,  so  long  as  every  sentiment  of  the 
mind,  and  every  act  of  the  will,  is  death  ?  Let  this, 
then,  be  held  as  a  fixed  principle,  that  the  union  of  our 
soul  with  God  is  the  true  and  only  life  ;  and  that  out 
of  Christ  we  are  altogether  dead,  because  sin,  the  cause 
of  death,  reigns  in  us. 

*  VTrtp^ardv.  '  John  v.  25. 


VER.  2.]  TO  THE  EPHESIANS.  201 

2.  Wherein  in  time  past  ye  walked.  From  the  effects 
or  fruits,  he  draws  a  proof  that  sin  formerly  reigned  in 
them  ;  for,  until  sin  displays  itself  in  outward  acts,  men 
are  not  sufficiently  aware  of  its  power.  When  he  adds^ 
according  to  the  course  of  this  tvorldy  he  intimates  that 
the  death  whicli  he  had  mentioned  rages  in  the  nature 
of  man,  and  is  an  universal  disease.  He  does  not  mean 
that  course  of  the  world  which  God  has  ordained,  nor 
the  elements,  such  as  the  heaven,  and  earth,  and  air, 
— but  the  depravity  with  which  we  are  all  infected  ;  so 
that  sin  is  not  peculiar  to  a  few,  but  pervades  the  whole 
w^orld. 

According  to  the  prince  of  the  power  of  the  air.  He 
now  proceeds  fartlier,  and  explains  the  cause  of  our  cor- 
ruption to  be  the  dominion  which  the  devil  exercises 
over  us.  A  more  severe  condemnation  of  mankind  could 
not  have  been  pronounced.  What  does  he  leave  to  us, 
when  he  declares  us  to  be  the  slaves  of  Satan,  and  sub- 
ject to  his  will,  so  long  as  we  live  out  of  the  kingdom 
of  Christ  ?  Our  condition,  therefore,  though  many  treat 
it  with  ridicule,  or,  at  least,  with  little  disapprobation, 
may  well  excite  our  horror.  Where  is  now  the  free- 
will, tlie  guidance  of  reason,  the  moral  virtue,  of  which 
Papists  talk  so  much  ?  AVhat  will  they  find  that  is 
pure  or  holy  under  the  tyranny  of  the  devil  ?  On  this 
subject,  indeed,  they  are  extremely  cautious,  and  de- 
nounce this  doctrine  of  Paul  as  a  grievous  heresy.  I 
maintain,  on  the  contrary,  that  there  is  no  obscurity  in 
the  apostle's  language.  All  men  who  live  according  to 
the  course  of  this  world,  that  is,  according  to  the  inclina- 
tions of  their  flesh,  are  here  declared  to  fight  under  the 
reign  of  Satan. 

In  accordance  with  the  practice  of  the  inspired  wri- 
ters, the  devil  is  mentioned  in  the  singular  number.  As 
the  children  of  God  have  one  head,  so  have  the  wicked ; 
for  each  of  the  classes  forms  a  distinct  body.  By  assign- 
ing to  him  the  dominion  over  all  wicked  beings,  ungod- 
liness is  represented  as  an  unbroken  mass.  The  mean- 
ing of  the  expression,  the  prince  of  the  power  of  the  airy 
will  be  considered  when  we  come  to  the  sixth  chapter. 


202  ON  THE  EPISTLE  OF  PAUL  [^CHAP.   II. 

At  prosont,  we  shall  merely  advert  to  the  stranfre  absur- 
dity of  tlio  Manicheans,  in  endeavourinor  to  prove  from 
this  passaoc  the  existence  of  two  principles,  as  if  Satan 
could  do  any  thing  without  the  Divine  permission. 
Paul  does  not  allow  him  the  highest  authority,  which 
belongs  to  Ihe  will  of  God  alone,  but  merely  a  tyranny 
which  God  permits  him  to  exercise.  What  is  Satan 
but  ('od's  executioner  to  punish  man's  ingratitude  ? 
This  irs  imnlicd  in  Paul's  language,  when  he  represents 
the  success  of  Satan  as  confined  to  unbelievers  ;  for  the 
children  of  God  are  thus  exempted  from  his  power. 
Satan,  therefore,  does  nothing  but  under  the  control  of 
a  superior  :  he  is  not  an  unlimited  monarch.  ^ 

We  may  now  draw  from  it  also  this  inference,  that 
ungodly  men  have  no  excuse  in  being  driven  by  Satan 
to  commit  all  sorts  of  crimes.  Whence  comes  it  that 
they  are  subject  to  his  tyranny,  but  because  they  are 
rebels  against  God  ?  If  none  are  the  slaves  of  Satan, 
but  those  who  have  renounced  the  service,  and  refuse  to 
yield  to  the  authority,  of  God,  let  them  blame  them- 
selves for  having  so  cruel  a  master.  By  the  children  of 
disobedience^  according  to  a  Hebrew  idiom,  are  meant 
obstinate  persons.  Unbelief  is  always  accompanied  by 
disobedience  ;  so  that  it  is  the  source — the  mothe7^  of  all 
stubbornness. 

3.  A  mono-  ivhom  also  ive  all  had  our  conversation. 
Lest  it  should  be  supposed  that  what  he  had  now  said 
was  a  slanderous  reproach  against  the  former  character 
of  the  Ephesians,  or  tliat  Jewish  pride  had  led  him  to 
treat  the  Gentiles  as  an  inferior  race,  lie  associates  him- 
self and  his  countrvmcn  alonij  with  them  in  the  jjeneral 
accusation.  This  is  not  done  in  hyp<icrisy,  but  in  a  sin- 
cere ascription  of  glory  to  God.  It  may  excite  wonder, 
indeed,  that  he  should  speak  of  himself  as  having 
walked  "  in  the  lusts  of  tlie  flesh."  while,  on  other  oc- 
casions, he  boasts  that  his  life  had  been  throughout  irre- 
proachable. "  Touching  the  righteousness  wliich  is  in 
the  law,  blameless."^     And  again,  "  Ye  arc  witnesses, 

'  Phil.  iii.  6. 


TER.  3.]  TO  THE  EPIIESIANS.  2(?3 

and  God  also,  liov*- holily,  ar.d  justly,  nvA  iiriblamcably, 
we  behaved  ourselves  among  you  that  believe."  ^  But 
the  statement  applies  to  all  who  have  not  been  rege- 
nerated by  the  Spirit  of  Christ.  However  praise- 
worthy, in  appearance,  the  life  of  some  may  be,  because 
their  lusts  do  not  break  out  in  the  sight  of  men,  there  is 
nothing  pure  or  holy  which  does  not  proceed  from  the 
fountain  of  all  purity. 

Fvl/iiling  the  deaires  of  the  fcsh  and  of  the  mind.  To 
fulfil  these  desires,  is  to  live  according  to  the  guidance 
of  our  natural  disj.'osition  and  of  our  mind.  The  ficah 
means  here  the  disposition,  or,  what  is  called,  the 
inclination  of  the  nature ;  and  the  next  expression  ^ 
means  what  proceeds  from  the  mind.  Now,  the  mind 
includes  reason,  such  as  it  exists  in  men  by  nature  ;  so 
that  lusts  do  not  refer  exclusively  to  the  lower  appetites, 
or  what  is  called  the  sensual  part  of  man,  but  extend  to 
the  whole. 

And  were  bi/  nature  children  of  icrath.  AW  men, 
without  exception,  whether  Jews  or  Gentiles,  ^"^  are  here 
pronounced  to  be  guilty,  until  they  are  redeemed  by 
Christ ;  so  that  out  of  Christ  there  is  no  righteousness, 
no  salvation,  and,  in  short,  no  excellence.  Children  (f 
wrath  are  those  who  are  lost,  and  v.ho  deserve  eternal 
death.  Wrath  is  the  judgment  of  God;  so  that  the 
childi^en  of  wrath  are  those  wdio  are  condemned  be- 
fore God.  Such,  the  apostle  tells  us,  had  been  the 
Jews, — such  had  been  all  the  excellent  men  that  were 
now  in  the  church  ;  and  they  w  ere  so  %  nature^ — from 
their  very  commencement, — from  their  mother's  womb. 

This  is  a  remarkable  passage,  in  opposition  to  the 
views  of  the  Pelagians,  and  of  all  who  deny  oiiginal  sin. 
AVl)at  dwells  naturally  in  all  is  certainly  original ;  but 
Paul  declares  that  we  are  all  naturally  liable  to  condemi- 
nation, — therefore  sin  dwells  naturally  in  us,  for  God 
does  not  condemn  the  innocent.  Pelagians  were  wont 
to  object,  that  sin  spread  from  Adam  to  the  whole  hu- 
man race,  not  by  descent,  but  by  imitation.     But  Paul 

^  1  Thess.  ii.  10.  *  rCJv  ciavciCJv.  ^  Gal.  ii.  15,  16. 


204  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  U. 

affirms  that  we  are  born  with  sin,  as  serpents  bring 
their  venom  from  the  womb.  Others  who  think  that 
it  is  not  in  reality  sin,  are  not  less  at  variance  with 
Paul's  language  ;  for  where  condemnation  is,  there  must 
unquestionably  be  sin.  It  is  not  with  blameless  men, 
but  with  sin,  that  God  is  offended.  Nor  is  it  wonder- 
ful that  th'j  depravity  which  we  inherit  from  our  pa- 
rents is  reckoned  as  sin  before  God  ;  for  the  seeds  of  sin, 
before  they  have  been  openly  displayed,  are  perceived 
and  condcitined. 

But  one  question  here  arises.  Why  does  Paul  repre- 
sent the  Jews,  equally  with  others,  as  subject  to  wrath 
and  curse,  while  they  were  the  blessed  seed  ?  I  answer, 
they  have  a  common  nature.  Jews  differ  from  Gen- 
tiles in  nothing  but  this,  that,  through  the  grace  of  the 
promise,  God  delivers  them  from  destruction,  but  that 
is  a  remedy  which  came  after  the  disease.  Another 
question  is,  since  God  is  the  Author  of  nature,  how 
comes  it  that  no  blame  attaches  to  God  if  we  are  lost 
by  nature  ?  I  answer,  there  is  a  twofold  nature  :  the 
one  was  produced  by  God,  and  the  other  is  the  corrup- 
tion of  it.  This  condemnation  therefore  which  Paul  men- 
tions does  not  proceed  from  God,  but  from  a  depraved 
nature  :  for  we  are  not  born  such  as  Adam  was  at  first 
created,  we  are  not  "  wholly  a  right  seed,  but  are  turn- 
ed into  the  degenerate  "  ^  offspring  of  a  degenerate  and 
sinful  man. 

4.  But  God,  who  is  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us,  5.  Ev.en  when  we  were 
dead  in  sins,  hath  quickened  us  together  with 
Christ ;  (by  grace  ye  are  saved  ;)  6.  And  hath 
raised  us  up  together,  and  made  us  sit  together  in 
heavenly  places  in  Christ  Jesus;  7.  That  in  the 
ages  to  come,  he  might  show  the  exceeding  riches 
of  his  grace,  in  his  kindness  toward  us  through 
Christ  Jesus. 

4.  But  Godf  who  is  rich  in  mercy.    Now  follows  the 

'  Jer.  ii.  21. 


TER.  4.]  TO  THE  EPHESIANS.  205 

second  member  of  the  sentence,  the  substance  of  which 
is,  that  God  had  delivered  the  Ephesians  from  the  des- 
truction to  which  they  were  formerly  liable  ;  but  the 
words  which  be  employs  are  different.  Gocl^  who  is 
rich  in  merci/^  hath  quickened  you  together  tcith  Christ. 
There  is  no  other  life  than  that  which  is  breathed  into 
us  by  Christ :  so  that  we  begin  to  live  only  when  we 
are  engrafted  into  him,  and  enjoy  the  same  life  with 
liimself.  This  enables  us  to  see  what  the  apostle  for- 
merly meant  by  death,  for  that  death  and  this  resurrec- 
tion are  brought  into  contrast.  To  be  made  partakers 
of  the  life  of  the  Son  of  God,— to  be  quickened  by  one 
Spirit,  is  an  inestimable  privilege. 

On  this  ground  he  praises  the  mercy  of  God,  meaning 
by  its  riches,  that  it  had  been  poured  out  in  a  singular- 
ly large  and  abundant  manner.  The  whole  of  our  sal- 
vation is  here  ascribed  to  tlie  mercy  of  God.  But  he 
presently  adds, ^or  his  great  love  wherewith  he  loved  us. 
This  is  a  still  more  express  declaration  that  all  was  ow- 
ing to  undeserved  goodness ;  for  he  declares  that  God 
was  moved  by  this  single  consideration.  "  Herein," 
says  John,  "is  love,  not  that  we  loved  God,  but  that 
he  loved  us. — AYe  love  him,  because  he  first  loved  us.*'^ 

5.  £Jven  when  we  ivere  dead  in  sin.  These  words 
liave  the  same  emphasis  as  similar  expressions  in  another 
Epistle.  "  For  when  we  were  yet  without  strength^  in 
due  time  Christ  died  for  the  ungodly. — But  God  com- 
mendeth  his  love  toward  us,  in  that  while  we  were  yet  sin- 
ners, Christ  died  for  us."^  Whether  the  words,  by 
grace  ye  are  saved,  have  been  inserted  by  another  hand, 
I  know  not  ;  but  as  they  are  perfectly  agreeable  to 
the  context,  I  am  quite  willing  to  receive  them  as 
written  by  Paul.  They  show  us  that  he  always  feels 
as  if  he  had  not  sufficiently  proclaimed  the  riches  of  Di- 
vine grace,  and  accordingly  expresses,  by  a  variety  of 
terms,  the  same  truth,  that  every  thing  connected  with 
our  salvation  ought  to  be  ascribed  to  God  as  its  Author. 
And  certainly  he  who  duly  weighs  the  ingratitude  of 

»   1  John  iv.  10,  19.  »  Rom.  v.  6,  8. 


203  ON  THE  EPiiiTLn:  of  paul  [|criAP.  it. 

men  will  not  complain  that  this  parenthesis  is  super- 
liuous. 

6.  And  hath  raised  us  up  together.  Tho  resurrection 
and  sitting  in  heaven,  which  are  here  mentioned,  are  not 
yet  seen  by  mortal  eyes.  Yet,  as  if  those  blessings  were 
])resently  in  our  possession,  he  states  that  we  have  re- 
ceived them ;  and  illustrates  the  change  whicli  has  taken 
place  in  our  condition,  when  we  were  led  from  Adam  to 
Clirist.  It  is  as  if  we  had  been  brought  from  the  deep- 
est hell  to  heaven  itself.  And  certainly,  although,  as 
respects  ourselves,  our  salvation  is  still  the  object  of  hope, 
yet  in  Christ  we  already  possess  a  blessed  immortality 
and  glory ;  and  therefore,  he  adds,  m  Christ  Jasus. 
Hitherto,  it  does  not  appear  in  the  members,  but  only 
in  the  head ;  yec,  in  consequence  of  the  secret  union,  it 
belongs  truly  to  the  members.  Some  render  it  through 
Christ ;  but,  for  the  reason  which  has  been  mentioned, 
it  is  better  to  retain  the  usual  rendering,  in  Christ. 
W^e  are  thus  furnished  with  the  richest  consolation.  Of 
every  thing  which  we  now  want,  we  have  a  sure  pledge 
and  foretaste  in  the  person  of  Christ. 

7.  That  in  the  ages  to  come.  The  final  and  true 
cause, — the  glory  of  God, — is  again  mentioned,  that  the 
Ephesians,  by  making  it  the  subject  of  earnest  study, 
n)ight  be  more  fully  assured  of  their  salvation.  It  was 
tiiL!  design  of  God,  that  in  the  ages  to  come  he  might 
sh.iw  the  exceeding  riclies  of  his  grace.  This  exliibits 
stiil  more  strongly  the  hateful  character  of  those  by 
whom  the  free  calling  of  the  Gentiles  was  attacked. 
They  were  endeavouring  instantly  to  crush  that  scheme 
which  was  destined  to  be  remembered  through  all  ages. 
But  we,  too,  are  instructed  by  it,  that  the  mercy  of  God, 
who  was  pleased  to  admit  our  fathers  into  the  number 
of  his  own  people,  deserves  to  be  held  in  everlasting  re- 
membrance. The  calling  of  the  Gentiles  is  an  astonish- 
ing work  of  Divine  goodness,  which  ought  to  be  handed 
down  by  parents  to  children,  and  to  their  children's 
children,  that  it  may  never  be  forgotten  or  unacknow- 
ledged by  the  sons  of  men. 

The  riches  of  his  grace  in  his  kindness.     The  love  of 


VER.  8.]  TO  THE  EPHESIANS.  207 

God  to  US  in  Christ  is  here  proved,  or  again  declared,  to 
have  had  its  orioin  in  mercy.  That  he  might  shew, 
says  lie,  the  ed'ceeding  riches  of  his  grace.  How  ?  In 
his  kindness  toivards  us^  as  the  tree  is  known  by  its 
fruit.  Not  only,  therefore,  does  he  declare  that  the 
love  of  God  was  free,  but  likewise  that  God  displayed 
in  it  the  riches, — the  extraordinary  pre-eminent  riches 
of  his  grace.  It  deserves  notice,  also,  that  tlie  name  of 
Christ  is  repeated  ;  for  no  grace,  no  love,  must  be  ex- 
pected by  us  from  God,  except  through  his  mediation. 

8.  For  by  grace  are  ye  saved  through  faith  :  and 
thatnot  of  yourselves;  it  is  the  gift  of  God.  9.  Kot 
of  works,  lest  any  man  should  boast.  10.  For  v.e 
are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained  that 
we  should  walk  in  them. 

8.  I^or  Jnj  grace  are  ye  saved.  This  is  an  inference 
from  the  former  statements.  Having  treated  of  election 
and  of  effectual  calling,  he  arrives  at  this  general  con- 
clusion, that  they  bad  obtained  salvation  by  faith  alcne. 
First,  he  asserts  that  the  salvation  of  the  Ephesians  was 
entirely  the  w^ork,  the  gracious  w^ork  of  God.  But  then 
they  had  obtained  this  grace  by  faith.  On  one  side,  we 
must  look  at  God-;  and,  on  the  other,  at  man.  God 
declares  that  he  owes  us  nothing ;  so  that  salvation  is 
not  a  reward  or  recompense,  but  unmixed  grace.  The 
next  question  is,  in  what  way  do  men  receive  that  sal- 
vation which  is  offered  to  them  by  the  hand  of  God  ? 
The  answer  is,  hy  faith  ;  and  hence  he  concludes  that 
nothing  connected  w^ith  it  is  our  own.  If,  on  the  part 
of  God,  it  is  grace  alone,  and  if  we  bring  nothing  but 
faith,  which  strips  us  of  all  commendation,  it  follows 
that  salvation  does  not  come  from  us. 

Ought  we  not  then  to  be  silent  about  free-will,  and 
good  intentions,  and  fancied  preparations,  and  merits, 
and  satisfactions  ?  There  is  none  of  these  which  does 
not,  in  the  sight  of  men,  claim  a  share  of  praise  ;  so  that 
the  praise  of  grace  would  not,  as  Paul  bhews,  remain  un- 


208  ON  THE  EPISTLE  OP  PAUL  [cHAP.  II. 

dimiiiislied.  When,  on  the  part  of  man,  the  act  of  re- 
ceiving salvation  is  made  to  consist  in  faith  alone,  all 
other  means,  on  which  men  are  accustomed  to  rely,  are 
discarded.  Faith,  then,  brings  a  man  empty  to  God, 
that  he  may  be  filled  with  the  blessings  of  Christ. 
And  so  he  adds,  not  of  yourselves  ;  it  is  the  gift  of  God: 
that,  claiming  nothing  for  them  selves,  they  may  acknow- 
ledge God  alone  as  the  Autlior  of  their  salvation. 

9.  Not  of  works.  Hence  we  see  that  the  apostle 
ascribes  nothing  to  man  in  the  work  of  salvation.  In 
these  three  phrases, — not  of  yourselves, — it  i^  the  gift  of 
God, — 7iot  ofzcorks, — he  embra(;es  the  substance  of  his 
long  argument  in  the  Epistles  to  the  Romans  and  to 
the  Gahitians.  Righteousness  comes  to  us  from  the 
mercy  of  God  alone, — is  offered  to  us  in  Christ  by  the 
gospel, — and  is  received  by  faith  alone,  without  the 
merit  of  works. 

This  passage  afft)rds  an  easy  refutation  of  the  idle 
cavil  by  which  Papists  attempt  to  evade  the  argument, 
that  we  are  justified  without  works.  Paul,  they  tell 
us,  is  speaking  about  ceremonies.  But  the  present 
question  is  not  confined  to  one  class  of  works.  Nothing 
can  be  more  clear  than  this.  The  whole  righteousness 
of  man,  which  consists  in  works, — nay,  the  whole  man, 
and  every  thing  that  he  can  call  his  own,  is  set  aside. 
We  must  attend  to  the  contrast  between  God  and  man, 
—between  grace  and  works.  Why  should  God  be  con- 
trasted with  man,  if  the  controversy  related  to  nothing 
more  than  ceremonies  ? 

Papists  themselves  are  compelled  to  own  that  Paul 
ascribes  to  the  grace  of  God  the  whole  glory  of  our  sal- 
vation ;  but  endeavour  to  do  away  with  this  admission 
by  another  contrivance.  This  mode  of  expression,  they 
tell  us,  is  employed,  because  God  bestows  the  first 
grace.  It  is  really  foolish  to  imagine  that  they  can  suc- 
ceed in  this  way,  since  Paul  excludes  man  and  his  ut- 
most ability, — not  only  from  the  commencement,  but 
throughout, — from  the  whole  work  of  obtaining  salva- 
tion. 

But  it  is  still  more  absurd  to  overlook  the  apostle's 


VER.  10.]  TO  THE  EPHESIANS.  209 

inference,  lest  any  man  should  boast.  Some  room  must 
always  remain  for  man's  boasting,  so  lonja-  as,  indepen- 
dently of  grace,  merits  are  of  any  avail.  Paul's  doctrine 
is  overthrown,  unless  the  whole  praise  is  rendered  to 
God  and  to  his  mercy.  And  here  we  must  advert  to  a 
very  common  error  in  the  interpretation  of  this  passage. 
Many  persons  restrict  the  word  gift  to  faith  alone.  But 
Paul  is  only  repeating  in  other  words  the  former  senti- 
ment. His  meaning  is,  not  that  faith  is  the  gift  of  God, 
but  that  salvation  is  given  to  us, — that  salvation  comes 
to  us, — by  the  gift  of  God. 

10.  For  we  are  his  luorkmanship.  By  setting  aside 
the  contrary  supposition,  he  proves  his  statement,  that 
hi/  grace  we  are  saved^ — that  we  have  no  remaining 
works  by  whicii  we  can  merit  salvation, — for  all  the 
good  works  which  we  possess  are  the  fruit  of  regenera- 
tion. Hence  it  follows,  that  works  themselves  are  a  part 
of  grace.  We  are  his  workmanship.  This  does  not  re- 
fer to  ordinary  creation,  by  which  we  are  made  men. 
We  are  declared  to  be  new"  creatures,  because,  not  by 
our  own  powder,  but  by  the  Spirit  of  Christ,  w^e  have 
been  formed  to  righteousness.  This  applies  to  none  but 
believers-  As  the  descendants  of  Adam,  they  were  wrick- 
ed and  depraved ;  but  by  the  grace  of  Christ,  they  are 
spiritually  renewed,  and  become  new  men.  Every  thing 
in  us,  therefore,  that  is  good,  is  the  supernatural  gift  of 
God.  The  context  explains  his  meaning.  We  are  his 
workmanshipy  because  w^e  have  been  created^ — not  in 
Adam,  but  in  Christ  Jesus^ — not  to  every  kind  of  life, 
but  to  good  works. 

Vrhat  remains  now  for  free-will,  if  all  the  good  w^orks 
w^hicli  proceed  from  us  have  been  the  gifts  of  the  Spirit 
of  God  ?  Let  godly  readers  weigh  carefully  the  apostle's 
words.  He  does  not  say  that  we  are  assisted  by  God. 
He  docs  not  say  that  the  will  is  prepared,  and  is 
then  left  to  run  by  its  ow^n  strength.  He  does  not  say 
that  the  power  of  choosing  aright  is  bestowed  upon  us, 
and  that  we  are  afterwards  left  to  make  our  own  choice. 
Such  is  the  idle  talk  in  w^hich  those  persons  who  do 
their  utmost  to  undervalue  the  grace  of  God  are  accus- 
o 


210  ON  THE  EPISTLE  OP  PAUL  [CHAP.  II. 

tomed  to  indulge.  But  the  apostle  affirms  that  we  are 
God's  workmanship,  and  that  every  thing  good  in  us  is 
his  creation, — that  the  whole  man  is  formed  by  his  hand 
to  be  good.  It  is  not  the  mere  power  of  choosing  ariglit, 
or  some  indescribable  kind  of  preparation,  or  even  assist- 
ance, but  the  right  will  itself,  which  is  his  workman- 
ship ;  otherwise  Paul's  argument  v.ould  have  no  force. 
He  means  to  prove,  that  man  does  not  in  any  way  pro- 
cure salvation  for  himself,  but  obtains  it  as  a  free  gift 
from  God.  The  proof  is,  that  man  is  nothing  but  by 
Divine  grace.  Whoever,  then,  makes  the  very  small- 
est claim  for  man,  apart  from  the  grace  of  God, — allows 
him,  to  that  extent,  ability  to  procure  salvation. 

Ci'eated  unto  good  tvorks.  They  err  widely  from 
Paul's  intention,  who  torture  this  passage  for  the  pur- 
pose of  injuring  the  righteousness  of  faith.  Ashamed 
to  affirm  in  plain  terms,  and  aware  that  they  could  gain 
nothing  by  affirming,  that  we  are  not  justified  by  faith, 
they  shelter  themselves  under  tliis  kind  of  argument. 
"  We  are  justified  by  faith,  because  faith,  by  which  we 
receive  the  grace  of  God,  is  the  commencement  of 
righteousness ;  but  we  are  made  righteous  by  regenera- 
tion, because,  being  renewed  by  the  Spirit  of  God,  we 
walk  in  good  works."  In  this  manner  they  make  faith 
the  door  by  which  vv^e  enter  into  righteousness,  but 
imagine  that  we  obtain  it  by  our  works,  or,  at  least, 
they  define  righteousness  to  be  that  uprightness  by 
which  a  man  is  formed  anew  to  a  holy  life.  I  care  not 
how  old  this  error  maybe;  but  they  err  egregiously 
who  endeavour  to  support  it  by  this  passage. 

We  must  look  to  Paul's  design.  lie  intends  to  shew 
that  we  have  brought  nothing  to  God,  by  which  he 
might  be  laid  under  obligations  to  us ;  and  he  shews 
that  the  good  works  wliicli  wc  perform  have  come  from 
God.  Hence  it  follows  that  we  are  nothing,  except 
through  the  pure  exercise  of  liis  kindness.  Those  men, 
on  the  other  hand,  infer  that  the  half  of  our  justifica- 
tion arises  from  works.  But  what  has  this  to  do  with 
Paul's  intention,  or  with  the  subject  which  he  handles? 
It  is  one  thing  to  inquire  in  what  righteousness  consists, 


VER.   11.]  TO  THE  EPI1ES1A^•S.  211 

and  another  thing  to  follow  up  the  doctrine,  that  it  is 
not  from  ourselves,  by  this  argument,  that  we  have  no 
right  to  claim  good  works  as  our  own,  hut  have  been 
formed  by  the  Spirit  of  God,  through  the  grace  of  Christ, 
to  all  that  is  good.  When  Paul  lays  down  the  cause  of 
justification,  he  turns  chiefly  on  this  point,  that  our 
consciences  will  never  enjoy  peace  till  they  rely  on  the 
propitiation  for  sins.  Nothing  of  this  sort  is  even  al- 
luded to  in  the  present  instance.  His  whole  object  is 
to  prove,  that,  "  by  the  grace  of  God,  we  are  what  we 
are." ' 

Which  Gad  hath  before  ordained,^  or,  which  Godhalh 
prepared,^  Beware  of  applying  this,  ns  the  Pelagians 
do,  to  the  instruction  of  the  law  ;  as  if  Paul's  meaning- 
were,  that  God  commands  what  is  just,  and  lays  down 
a  proper  rule  of  life.  Instead  of  this,  he  follows  up  the 
doctrine  which  he  had  begun  to  illustrate,  that  salvation 
does  not  proceed  from  ourselves.  He  says,  that  before 
we  were  born,  the  good  works  were  prepared  by  God, 
— meaning,  that  in  our  own  strength  we  are  not  able  to 
lead  a  holy  life,  but  only  so  far  as  we  are  formed  and 
adapted  by  the  hand  of  God.  Now,  if  the  grace  of  God 
came  before  our  performances,  all  ground  of  boasting  has 
been  taken  away.  Let  us  carefully  observe  the  word 
prepared.  On  the  simple  ground  of  the  order  of  events, 
Paul  rests  the  proof  that,  with  respect  to  good  works, 
God  owes  us  nothing.  How  so  ?  Because  they  were 
drawn  out  of  his  treasures,  in  which  they  had  long  be- 
fore been  laid  up;  for  "  whom  he  called,  them  he  also 
justified." -i 

11.  Wherefore  remember  that  ye  being  in  time 
past  Gentiles  in  the  flesh,  who  are  called  Uncir- 
curacision,  by  that  which  is  called  the  Circumci- 
sion in  the  flesh  made  by  hands  ;  12.  That  at  that 
time  ye  were  without  Christ,  being  aliens  from  the 

^  1  Cor.  XV.  10. 
^  oIq  7rpoi}Toiixa(Tfv  u  Qeog. 

^  "  Which  he  had  aforetime  prepared  unto  glory,"   a  TTporjroi' 
jiacsv  t'lQ  co^av,  Rom.  ix.  23. 
*  Rom.  viii.  30. 


212  ON  THE  EPISTLE  OF  PAUL      QcHAP.  II. 

commonwealth  of  Israel,  and  strangers  from  the 
covenants  of  promise,  having  no  hope,  and  without 
God  in  the  world  :  13.  But  now,  in  Christ  Jesus, 
ye  who  sometimes  were  afar  oiF,  are  made  nigh  by 
the  blood  of  Christ. 

11.  Wherefore  remember.  Tlie  apostle  never  once 
loses  sight  of  bis  subject,  marks  it  out  clearly,  and  pur- 
sues it  witb  increasing  earnestness.  He  again  exhorts 
the  Epbcsians  to  remember  what  their  cliaracter  had 
been  before  tbey  were  called.  This  consideration  was 
fitted  to  convince  them  that  tbey  had  no  reason  to  be 
proud.  lie  afterwards  points  out  the  method  of  recon- 
ciliation, that  they  miglit  rest  with  perfect  satisfaction 
on  Christ  alone,  and  not  imagine  that  other  aids  w^ere 
necessary.  The  first  clause  may  be  thus  summed  up  : 
"  Remember  that,  when  ye  were  un circumcised,  ye  were 
aliens  from  Christ,  from  the  hope  of  salvation,  and  from 
the  church  and  kingdom  of  God  ;  so  tliat  you  had  no 
friendly  intercourse  with  God."  The  second  may  run 
thus  :  "  But  now  ingrafted  into  Christ,  ye  are  at  the 
same  time  reconciled  to  God."  Wliat  is  in\plied  in  both 
parts  of  the  description,  and  wliat  effect  the  remem- 
brance of  it  was  fitted  to  produce  on  their  minds,  has 
been  already  considered. 

Gentiles  in  thefiesh.  He  first  mentions  that  they  had 
wanted  the  marks  of  God's  people.  Circumcision  was 
a  token  by  which  the  people  of  God  were  marked  out 
and  distinguished  from  other  men  :  Uacircumcision  was 
the  mark  of  a  profane  person.  Since  therefore  God 
usually  connects  his  grace  with  tlie  sacraments,  their 
want  of  the  sacraments  is  taken  as  an  evidence  that 
neitlicr  were  tliey  partakers  of  his  grace.  The  argu- 
ment, indeed,  does  not  liold  universally,  though  it  does 
hold  as  to  God's  ordinary  dispensations.  Hence  we  find 
the  followinfT  lanjvuaoe  :  "  And  the  Lord  God  said. 
Behold,  the  man  is  become  as  one  of  us,  to  know  good 
and  evil :  and  now,  lest  he  put  forth  his  hand,  and  take 
also  of  the  tree  of  life,  and  cat,  and  live  for  ever  :  there- 
fore the  Lord  GolI  sent  him  f  )rth  from  the  garden  of 


VER.  11,]  TO  THE  EPUESIANS.  213 

Eden,  to  till  the  oroimd  from  whence  he  was  taken.  So 
he  drove  out  the  man."  ^  Though  he  had  devoured  the 
whole  tree,  he  would  not,  by  merely  eating  it,  have  re- 
covered the  possession  of  life ;  but  by  taking  away  the 
sign,  tlie  Lord  took  from  him  also  life  itself.  Uncir- 
cumcision  is  thus  held  out  to  the  Ephesians  as  a  mark 
of  pollution.  By  taking  from  the  Ephesians  the  token 
of  sanctification,  he  deprives  them  also  of  the  thing  sig- 
nified. 

Some  are  of  opinion,  that  all  these  observations  are 
intended  to  throw  contempt  on  outward  circumcision ; 
but  this  is  a  mistake.  At  the  same  time,  I  acknow- 
ledge, that  the  qualifying  clause,  the  Circumcision  in  the 
Jlesh  made  hy  hands,  points  out  a  twofold  circumcision. 
The  Jews  were  thus  taught  that  they  should  no  longer 
indulge  in  foolish  boasting  about  the  literal  circumci- 
sion. The  Ephesians,  on  the  other  hand,  were  in- 
structed to  abstain  from  all  scruples  on  their  own  ac- 
count, since  the  most  important  privilege, ^ — nay,  the 
whole  truth  expressed  by  the  outward  sign, — was  in 
their  possession.  He  calls  it,  Uncircumcision  in  the  Jlesh, 
because  they  bore  the  mark  of  their  pollution  ;  but,  at 
the  same  time,  he  suggests  that  their  uncirciimcision 
was  no  hindrance  to  their  being  spiritually  circumcised 
by  Christ. 

The  words  may  likewise  be  read  in  two  clauses  : 
Circumcision  in  the  jlesh,  meaning  that  it  was  carnal ; 
made  hy  hands,  meaning  that  it  was  done  by  the  hand 
of  man.  This  kind  of  circumcision  is  contrasted  with 
that  of  the  Spirit,  or  of  the  hearty  ^  which  is  also  called 
the  circumcision  of  Christ.  ^  By  that  which  is  called. 
Circumcision  may  be  viewed  here  either  as  a  collective 
noun  for  the  Jews  themselves,  or  literally  for  the  thing 
itself;  and  then  the  meaning  would  be,  that  the  Gen- 
tiles were  called  Uncircumcision,  because  they  wanted 
the  sacred  symbol,  that  is,  by  way  of  distinction.  This 
latter  sense  is  countenanced  by  the  qualifying  phrase  ; 
but  the  substance  of  the  argument  is  little  affected. 

'  Gen.  iii.  22,  23.  '  Rom.  ii.  29.  ^  Col.  ii.  11. 


214  ON  THE  EPISTLE  OF  PAUL  [ciIAP.  II. 

12.  That  at  that  time  ye  tvere  without  Christ.  The 
Ephesians  had  been  excluded,  not  only  from  the  out- 
ward badge,  but  from  every  thing  necessary  to  the  sal- 
vation and  happiness  of  men.  As  Christ  is  the  founda- 
tion of  hope  and  of  all  the  promises,  he  mentions,  first  of 
all,  that  they  tvere  without  Christ.  But  for  him  that  is 
without  Christ,  there  remains  nothing  but  destruc- 
tion. On  him  the  coinmomccaUh  of  Israel  v>'as  founded  ; 
and  in  whom,  but  in  himself,  could  the  people  of  God 
be  collected  into  one  holy  society  ?  A  similar  observa- 
tion.might  be  made  as  to  the  covenants  of  promise.  On 
one  great  promise  made  to  Abraham  all  the  others 
hang,  and  without  it  they  lose  all  their  value  :  ''  In  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed."  * 
Hence  our  apostle  says  elsewhere,  "  All  the  promises 
of  God  in  him  are  yea,  and  in  him  Amen."^  Take 
away  the  covenant  of  salvation,  and  there  remains  no 
hope.  The  covenants^  denote  here  the  tables^  or,  in  or- 
dinary legal  phrase,  the  instruments.  By  a  solemn  ri- 
tual did  God  sanction  his  covenant  witli  Abraham  and 
liis  pt^stcrity,  that  he  would  be  their  God  for  ever  and 
ever.  ^  Tables  of  this  covenant  were  ratified  by  the 
hand  of  Moses,  and  intrusted,  as  a  peculiar  treasure,  to 
the  people  of  Israel,  to  whom,  and  not  to  the  Gentiles, 
"  pertained  the  covenants."  * 

And  ivithout  God  in  the  ivorld.  But  at  no  period 
were  the  Ephesians,  or  any  other  Gentiles,  destitute  of 
all  religion.  Why,  then,  are  they  styled  Atheists?^ 
for  an  Atheist,'^  strictly  speaking,  is  one  who  does  not 
believe,  and  who  absolutely  ridicules,  the  being  of  a 
God.  That  appellation,  certainly,  is  not  usually  given 
to  superstitious  persons,  but  to  those  who  have  no  feel- 
ing of  religion,  and  who  desire  to  see  it  utterly  destroyed. 
I  answer,  Paul  was  right  in  giving  them  this  name,  for 
he  treated  all  the  notions  entertained  resi")ccting  false 
gods  as  nothing ;  and  with  the  utmost  propriety  do 
godly   persons   regard  all   idols  as    "  nothing   in  the 

*  Gen.  xxii.  18.         ^  2  Cor.  i.  20.         •'  haOi]Krov.      *  Gen.  xv.  9. 

*  «i  StaOiJKai,  Rom.  ix.  4.  '^  dOtoi.  ''  dOsog. 


VER.  13.]  TO  THE  EPHESIANS.  215 

world."  ^  Those  who  do  not  worship  the  true  God, 
whatever  may  be  the  variety  of  their  worship,  or  the 
multitude  of  laborious  ceremonies  which  they  perform, 
are  without  God  :  they  adore  what  they  know  not.  ^ 
Let  it  be  carefully  observed,  that  the  Ephesians  are  not 
charged  with  Atheism^  ^  in  the  same  degree  as  Diagoras, 
and  others  of  the  same  stamp,  who  were  subjected  to 
that  reproach.  Persons  who  imagined  themselves  to  be 
very  religious  are  charged  with  that  crime ;  for  an  idol 
is  a  forgery,  an  imposition,  not  a  divinity. 

From  what  has  been  said,  the  conclusion  will  be 
easily  drawn,  that  out  of  Christ  there  are  none  but 
idols.  Those  who  v/ere  formerly  declared  to  be  without 
Christy  are  now  declared  to  be  without  God  ;  as  John 
says,  "  Whosoever  denieth  the  Son,  the  same  hath  not 
the  Father ;"  ^  and  again,  "  Whosoever  transgresseth, 
and  abideth  not  in  the  doctrine  of  Christ,  hath  not 
God."^  Let  us  know,  therefore,  that  all  who  do  not 
keep  this  way  wander  from  the  true  God.  We  shall 
next  be  asked,  did  God  never  reveal  himself  to  any  of 
the  Gentiles  ?  I  answer,  no  manifestation  of  God  with- 
out Christ  was  ever  made  among  the  Gentiles,  any  more 
than  among  the  Jews.  It  is  not  to  one  age  only,  or  to 
one  nation,  that  the  saying  of  our  Lord  applies,  "  I  am 
the  way ;"  for  he  adds,  "  no  man  cometh  unto  the 
Father  but  by  me."  ^ 

13.  Bat  now  in  Christ  Jesus.  We  must  either  supply 
the  verb,  now  that  ye  have  been  received  in  Christ  Jesus, 
or  connect  the  word  noiv  with  the  conclusion  of  the 
verse,  now  through  the  blood  of  Christ., — which  will  be 
a  still  clearer  exposition.  In  either  case,  the  meaning 
is,  that  the  Ephesians,  who  sometimes  were  far  off  from 
God  and  from  salvation,  had  been  reconciled  to  God 
through  Christ,  and  made  nigh  by  his  blood ;  for  the 
blood  of  Christ  has  taken  away  the  enmity  which  existed 
between  them  and  God,  and  from  being  enemies  hath 
made  them  sons. 

'  1  Cor.  viii.  4.  ^  Acts  xvii.  23.  ^  clBughoq 

*  1  John  ii.  23.  ^  2  John  9.  ^  John  xiv.  6. 


216  ON  TUE  EPISTLE  OF  PAUL  [cHAP.  [I. 

14.  For  he  is  our  peace,  who  hath  made  both 
one,  and  hath  broken  down  the  middle  wall  of  par- 
tition between  us;  15.  Having  abolished  in  his 
flesh  the  enmity,  even  the  law  of  commandments 
contained  in  ordinances  ;  for  to  make  in  himself  of 
twain  one  new  man,  so  making  peace;  16.  And 
that  he  might  reconcile  both  unto  God  in  one  body 
by  the  cross,  having  slain  the  enmity  thereby. 

14.  For  he  is  our  peace.  Tie  now  includes  Jews  in 
the  privilege  of  reconciliation,  and  shews  that,  through 
one  Messiah,  all  are  united  to  God.  This  consideration 
>vas  fitted  to  repress  the  false  confidence  of  the  Jews, 
who,  despising  the  grace  of  Christ,  boasted  that  they 
Avere  the  holy  people,  and  chosen  inheritance,  of  God. 
If  Christ  is  our  peace^  all  who  are  ont  of  him  must  he 
at  variance  with  God.  What  a  beautiful  title  is  this 
which  Christ  possesses, — the  Peace  between  God  and 
men !  Let  no  one  who  dwells  in  Christ  entertain  a 
doubt  that  he  is  reconciled  to  God. 

Who  hath  made  both  one.  This  was  a  necessary  part 
of  the  discussion.  All  intercourse  wnth  the  Gentiles 
was  held  to  be  inconsistent  with  their  own  superior 
claims.  To  subdue  this  pride,  he  tells  them  that  they 
and  the  Gentiles  have  been  united  into  one  body.  Put 
all  these  things  together,  and  you  will  frame  the  fol- 
lowing syllogism  :  If  the  Jews  wish  to  enjoy  peace  with 
God,  they  must  have  Christ  as  their  Mediator.  But 
Christ  will  not  be  their  peace  in  any  other  w  ay,  than  by 
making  them  one  body  with  the  Gentiles.  Therefore, 
unless  the  Jews  admit  the  Gentiles  to  fellowship  with 
them,  they  have  no  friendshif)  with  God. 

And  hath  broken  down  the  middle  tvall  of  partition. 
To  understand  this  passage,  two  things  must  be  ob- 
served. The  Jews  were  separated,  for  a  certain  time, 
from  the  Gentiles,  by  the  appointment  of  God,  and  ce- 
remonial observances  were  the  open  and  avowed  sym- 
bols of  that  separation.  Passing  by  the  Gentiles,  God 
had  chosen  the  Jews  to  be  a  peculiar  people  to  himself. 
A  wide  distinction  was  thus  made,  when  the  one  class 


VER.  15.]  TO  THE  EPHESIANS.  217 

were  "  fellow-citizens  and  of  the  household"  ^  of  the 
church,  and  the  other  were  foreigners.  Tliis  is  stated 
in  the  song  of  Moses :  "  When  the  Most  High  divided 
to  the  nations  their  inheritance,  when  he  separated  the 
sons  of  Adam,  he  set  the  bounds  of  the  people  accord- 
ing to  the  number  of  the  children  of  Israel :  for  the 
Lord's  portion  is  his  people,  Jacob  is  the  lot  of  his  inhe- 
ritance.'"^ Bounds  were  thus  fixed  by  God  to  separate 
one  people  from  the  rest ;  and  hence  arose  the  emnitif 
which  is  here  mentioned.  A  separation  is  thus  made. 
The  Gentiles  are  set  aside.  God  is  pleased  to  choose 
and  sanctify  the  Jewish  people,  by  freeing  them  from 
the  ordinary  pollution  of  mankind,  (.'eremonial  obser- 
vances were  afterwards  added,  which,  like  walls,  en- 
closed the  inheritance  of  God,  prevented  it  from  being 
open  to  all  or  mixed  with  other  possessions,  and  thus 
excluded  the  Gentiles  from  the  kingdom  of  God. 

But  now,  the  apostle  says,  the  enmit.ij  is  removed, 
and  the  wall  is  broken  down.  By  extending  the  pri- 
vilege of  adoption  beyond  the  limits  of  Judea,  Christ 
has  now  made  us  all  to  be  brethren.  And  so  is  fulfilled 
the  prophecy,  "  God  shall  enlarge  Japheth,  and  he 
shall  dwell  in  the  tents  of  Shem."  ^ 

15.  Having  abolished  in  his  Jiesh  the  enmitif.  The 
middle  wall  of  partition  hindered  Christ  from  forming 
Jews  and  Gentiles  into  one  body,  and  therefore  the  wall 
has  been  broken  down.  The  reason  why  it  is  broken 
down  is  now  added — to  abolish  the  enmity^  by  the  flesh 
of  Christ.  The  Son  of  God,  by  assuming  a  nature 
common  to  all,  has  formed  in  his  own  body  a  perfect 
unity. 

Even  the  law  of  commandments  contained  in  ordi- 
nances. What  was  metaphorically  understood  by  the 
word  ivalk  is  now  more  plainly  expressed.  The  cere- 
monies, by  which  the  distinction  was  declared,  have 
been  abolished  through  Christ.  What  were  circumci- 
sion, sacrifices,  washings,  and  abstaining  from  certain 
kinds  of  food,  but  symbols  of  sanctification,  reminding 

^  Eph.  ii.  19.  *  Deut.  xxxii.  8,  9.  ^  Gen.  ix.  27. 


218  ON  THE  EPISTLE  OP  PAUL  [[COAP.  II. 

the  Jews  that  their  lot  was  different  from  that  of  other 
nations ;  just  as  the  white  and  the  red  cross  distinguish 
the  French  of  the  present  day  from  the  inliabitants  of 
Burgundy.  Paul  declares  not  only  that  the  Gentiles 
are  equally  with  the  Jews  admitted  to  the  fellowship  of 
grace,  so  that  they  no  longer  differ  fiom  each  other,  but 
that  the  mark  of  difference  has  been  taken  away,  for 
ceremonies  have  been  abolished.  If  two  contending 
nations  were  brought  under  the  dominion  of  one  prince, 
he  would  not  only  desire  that  they  should  live  in 
harmony,  but  would  remove  the  badges  and  marks  of 
their  former  enmity.  When  an  obligation  is  discharged, 
the  hand-ivritvig  is  destroyed, — a  metaphor  which  Paul 
employs  on  this  very  subject  in  another  Epistle.^ 

Some  interpreters,  ^ — though,  in  my  opinion,  errone- 
ously,— connect  the  words,  in  ordinances^  with  abolish- 
ed^ making  the  ordinances  to  be  the  act  of  abolishing 
the  ceremonies.  This  is  the  ordinary  phrase  for  describ- 
ing the  ceremonial  law,  in  whicli  the  Lord  not  only  en- 
joined upon  the  Jews  a  simple  rule  of  life,  but  bound 
them  by  various  statutes.  It  is  evident,  too,  that  Paul 
is  here  treating  exclusively  of  the  ceremonial  law  ;  for 
the  moral  law  is  not  a  wall  of  partition  separating  us 
from  the  Jews,  but  lays  down  instructions  in  which  the 
Jews  were  not  less  deeply  concerned  than  ourselves.  This 
passage  affords  the  means  of  refuting  an  erroneous  view 
held  by  some,  that  circumcision  and  all  the  ancient  rites, 
though  they  are  not  binding  on  the  Gentiles,  are  in 
force  at  the  present  day  upon  the  Jews.  On  this 
principle  there  would  still  be  a  middle  wall  of  partition 
between  us,  which  is  proved  to  be  false. 

For  to  make  in  himself  of  twain  one  new  man.  When 
the  apostle  says,  in  himself  he  turns  away  the  Ephc- 
sians  from  viewing  the  diversity  of  men,  and  bids  thera 
look  for  unity  nowhere  but  in  Christ.  To  whatever 
extent  the  two  might  differ  in  their  former  condition, 
in  Christ  they  are  become  one  man.  Put  he  emphati- 
cally adds,  one  new  man,  intimating  (what  he  explains 

'  Col.  ii.  14.  ^  Tlieodorct,  Thcophylact,  and  others. 


VER.  16.]  TO  THE  EPHESIANS.  219 

at  greater  length  on  another  occasion)  that  "  neither 
circumcision,  nor  iincircumcision,  availeth  anything,"  ^ 
but  that  "  a  new  creature  "  liolds  the  first  and  the  last 
place.  The  principle  which  cements  them  is  spiritual 
regeneration.  If  then  Ave  are  all  renewed  by  Christ,  let 
the  Jews  no  longer  congratulate  themselves  on  their 
ancient  condition,  but  let  them  be  ready  to  admit  that, 
both  in  themselves  and  in  others,  "  Christ  is  all  and  in 
all."  2 

16.  A7id  that  he  might  reconcile  both.  The  reconcilia- 
tion between  ourselves  which  has  now  been  described 
is  not  the  only  advantage  which  we  derive  from  Christ. 
AVe  have  been  brought  back  into  favour  with  God. 
The  Jews  are  thus  led  to  consider  that  they  have  not 
less  need  of  a  Mediator  than  the  Gentiles.  Without 
this,  neither  the  law,  nor  ceremonies,  nor  their  descent 
from  Abraham,  nor  ail  their  dazzling  prerogatives, 
would  be  of  any  avail.  We  are  all  sinners,  and  forgive- 
ness of  sins  cannot  be  obtained,  but  through  the  grace 
of  Christ.  He  adds,  in  one  bodij,  to  inform  the  Jews, 
that  to  cultivate  union  v/ith  the  Gentiles  will  be  well- 
pleasing  in  the  sight  of  God. 

Bi)  the  cross.  The  word  cross  is  added,  to  point  out 
the  propitiatory  sacrifice.  Sin  is  the  cause  of  enmity 
betvreen  God  and  us,  and  until  it  is  removed,  we  shall 
not  be  restored  to  the  Divine  favour.  It  has  been  blotted 
out  by  the  death  of  Christ,  in  which  he  offered  himself 
to  the  Father  as  an  expiatory  victim.  There  is  another 
reason,  indeed,  why  the  cross  is  mentioned  here,  as  it  is 
through  the  cross  that  all  ceremonies  have  been  abo- 
lished. Accordingly,  he  adds,  having  stain  the  enmity 
therebij.  These  words,  which  unquestionably  relate  to 
the  cross,  may  admit  of  two  senses, — either  that  Christ, 
by  his  death,  has  turned  away  from  us  the  Father's 
anger,  or  that,  having  redeemed  both  Jews  and  Gentiles, 
he  has  brought  them  back  into  one  flock.  The  latter 
appears  to  be  the  more  probable  interpretation,  as  it 
agrees  with  a  former  clause,  having  abolished  in  hisjlesh 
the  enmity.  ^ 

»  Gal.  vi.  13.  2  Col,  lii  11,  3  Yer.  15. 


220  ON  THE  EPISTLE  OP  PAUL  [CHAP.  II. 

1 7.  And  came  and  preached  peace  to  you  which 
vvere  afar  off,  and  to  them  that  were  nigh.  18.  For 
through  him  we  both  have  access  by  one  Spirit 
unto  the  Father.  19.  Now  therefore  ye  are  no 
more  strangers  and  foreigners,  but  fellow-citizens 
with  the  saints,  and  of  the  household  of  God  : 
20.  And  are  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner-stone  ;  21.  In  whom  all  the  build- 
ing, fitly  framed  together,  groweth  unto  an  holy 
temple  in  the  Lord ;  22.  In  whom  ye  also  are 
builded  together  for  an  habitation  of  God  through 
the  Spirit. 

17.  And  came  and  preached  peace.  All  that  Christ 
had  done  towards  effecting  a  reconciliation  would  have 
been  of  no  service,  if  it  had  not  been  proclaimed  by  the 
gospel.  The  fruit  of  this  peace  has  now  been  offered 
both  to  Jews  and  to  Gentiles.  To  save  Gentiles  as  well 
as  Jews  was  the  design  of  our  Saviour's  coming,  as  the 
preaching  of  the  gospel,  which  is  addressed  indiscrimi- 
nately to  both,  makes  abundantly  manifest.  The  same 
order  is  followed  in  the  second  Epistle  to  the  Corin- 
thians. "  He  hath  committed  unto  us  the  word  of  re- 
conciliation. Now,  then,  we  are  ambassadors  for  Christ. 
For  he  hath  made  him  to  be  sin  for  us  who  knew  no 
sin."  ^  Salvation  through  the  death  of  Christ  is  first 
announced,  and  a  description  is  afterwards  given  of  the 
manner  in  which  Christ  communicates  to  us  himself  and 
the  benefit  of  his  death.  But  here  Paul  dwells  chiefly 
on  this  circumstance,  that  Gentiles  arc  united  with  Jews 
in  the  kingdom  of  God.  Having  already  represented 
Christ  as  a  Saviour  common  to  both,  he  now  speaks  of 
them  as  companions  in  the  gospel.  The  Jews,  though 
they  possessed  the  law,  needed  the  gospel  also;  and 
(lod  had  bestowed  upon  the  Gentiles  equal  grace. 
Those  therefore  whom  "  God  hath  joined  together,  let 

^  2  Cor.  V.  18—20. 


VER.  18.]  TO  THE  EPHESIANS.  221 

not  man  put  asunder."^  No  reference  to  distance  of 
place  is  conveyed  by  the  words  afar  off  and  nigh.  The 
Jews,  in  respect  of  the  covenant,  were  nigh  to  God. 
The  Gentiles,  so  long  as  they  had  no  promise  of  salva- 
tion, were  afar  off—weie  banished  from  the  kinodom 
of  God.        -^       -^  \ 

And  preached  peace  ;  not  indeed  by  his  own  lips, 
but  by  the  apostles.  It  was  necessary  that  Christ 
should  rise  from  the  dead,  before  the  Gentiles  were  call- 
ed to  the  fellowship  of  grace.  Hence  that  saying  of 
our  Lord,  "  I  am  not  sent  but  unto  the  lost  sheep  of  the 
house  of  Israel."  ^  The  apostles  were  forbidden,  while 
he  was  still  in  the  world,  to  carry  their  first  embassy  to 
the  Gentiles.  "  Go  not  into  the  way  of  the  Gentiles, 
and  into  any  city  of  the  Samaritans,  enter  ye  not.  But 
go  rather  to  the  lost  sheep  of  the  house  of  Israel."  ^ 
His  apostles  were  afterwards  employed  as  trumpets  for 
proclaiming  the  gospel  to  the  Gentiles.  What  they 
did,  not  only  in  his  name,  and  by  his  command,  but  as 
it  were  in  his  own  person,  is  justly  ascribed  to  none 
other  than  himself.  We  too  are  accustomed  to  say,  that 
Christ  addresses  you  by  us.  The  faith  of  the  gospel 
would  be  weak  indeed,  were  we  to  look  no  higher  than 
to  men.  Its  whole  authority  is  derived  from  viewing 
men  as  God's  instruments,  and  hearing  Christ  speak  to 
us  by  their  mouth.  Observe  here,  the  gospel  is  the 
message  of  peace,  by  which  God  declares  himself  to  be 
reconciled  to  us,  and  makes  known  his  paternal  love. 
Take  away  the  gospel,  and  war  and  enmity  continue 
to  subsist  between  God  and  men.  The  native  tendency 
of  the  gospel  is,  to  give  peace  and  calmness  to  the  con- 
ecience,  which  w^ould  otherwise  be  tormented  by  dis- 
tressing alarm. 

18.  For  through  him  we  both  have  access.  This  is  an 
argument  from  the  fact  that  we  are  permitted  to  draw 
near  to  God.  But  it  may  be  viewed  also  as  an  an- 
nouncement of  peace.  Wicked  men,  lulled  into  a  pro- 
found sleep,  sometimes  deceive  themselves  by  false  no- 

*  Mat.  xix.  6.  '  Mat.  xv.  24.  ^  ^j^t,  x.  5. 


222  ON  THE  EPISTLE  OF  PAUL  [cHAP  IT. 

tlons  of  peace,  but  are  never  at  rest,  except  when  tliey 
have  learned  to  forget  the  Divine  judgment,  and  to  keep 
themselves  at  the  greatest  possible  distance  from  God. 
It  was  necessary  therefore  to  explain  the  true  nature  of 
evangelical  peace,  which  is  widely  different  from  a  stu- 
pified  conscience,  from  false  confidence,  from  proud 
boasting,  from  ignorance  of  our  own  wretchedness.  It 
is  a  settled  composure,  which  leads  us  not  to  dread,  but 
to  desire  and  seek,  the  face  of  God.  Now,  it  is  Christ 
who  opens  the  door  to  us,  yea,  who  is  himself  ^/i^  door? 
As  this  is  a  double  door  thrown  open  for  the  admission 
both  of  Jews  and  Gentiles,  we  are  led  to  view  God  as 
exhibiting  to  both  his  fatherly  kindness.  He  adds,  bi/ 
one  Spirit,  who  leads  and  guides  us  to  Christ,  and  "  by 
whom  we  cry,  Abba,  Father,"  ^  for  hence  arises  the 
boldness  of  approach.  Jews  had  various  means  of  draw- 
ing near  to  God;  now  all  have  but  one  way,  to  bo 
''  led  by  the  Spirit  of  God."  ^ 

19.  Now  therefore  ye  are  no  more  strangers.  The 
Ephesians  are  now  exclusively  addressed.  They  were 
formerly  strangers  from  the  covenants  of  promise^  but 
their  condition  was  now  changed.  They  were  Jbreign- 
ers,  but  God  had  made  them  citizens  of  his  church. 
The  high  value  of  that  honour  which  God  had  been 
pleased  to  bestow  upon  them,  is  expressed  in  a  variety 
of  language.  They  are  ^rst  csdled.  feUow-ciiizens  with 
the  saints, — next,  cjf  the  household  of  God, — and  lasth'', 
stones  properly  fitted  into  the  building  of  the  temple  of 
the  Lord.  The  first  appellation  is  taken  from  the  com- 
parison of  the  church  to  a  state,  which  occurs  very  fre- 
quently in  Scripture.  Those  who  were  formerly  pro- 
iane,  and  utterly  unworthy  to  associate  with  godly  per- 
sons, have  been  raised  to  distinguished  honour  in  being 
admitted  to  be  members  of  the  same  community  with 
Abraham, — with  all  the  holy  patriarchs,  and  prophets, 
and  kings, — nay,  with  the  angels  themselves.  To  be 
of  the  household  of  God,  which  is  the  second  comparison, 
suggests  equally  exalted  views  of  their  present  condition. 

*  John  X.  9.  ^  Rom,  viii.  15.  '  Rom,  viii.  14, 


VER.  20.]  TO  THE  EPHESIANS.  223 

God  has  admitted  them  into  his  own  family,  for  the 
church  is  God's  house. 

20.  And  are  built-  The  tliird  comparison  illustrates 
the  manner  in  which  the  Ephesians,  and  all  other  Chris- 
tians, are  admitted  to  the  honour  of  hem^r  felluw-citizens 
with  the  saints  and  of  the  household  of  God.  They  are 
built  on  the  foundation. — they  are  founded  on  the  doc- 
trine, of  the  apostles  and  prophets.  We  are  thus  enabled 
to  distinguish  between  a  true  and  a  false  church.  This 
is  of  the  greatest  importance  ;  for  the  tendency  to  error 
is  always  strong,  and  the  consequences  of  mistake  are 
dangerous  in  the  extreme.  No  churches  boast  more 
loudly  of  the  name  than  those  which  bear  a  false  and 
empty  title ;  as  may  be  seen  in  our  own  times.  To 
guard  us  against  mistake,  the  mark  of  a  true  church  is 
pointed  out. 

Foundation^  in  this  passage,  unquestionably  means 
doctrine  ;  for  no  mention  is  made  of  patriarchs  or  pious 
kings,  but  only  of  those  who  held  the  office  of  teachers, 
and  whom  God  had  appointed  to  superintend  the  edifi- 
cation of  his  church.  It  is  laid  down  by  Paul,  that  the 
faith  of  the  church  ought  to  be  founded  on  this  doctrine. 
What  opinion,  then,  must  we  form  of  those  who  rest 
entirely  on  the  contrivances  of  men,  and  yet  accuse  us 
of  revolt,  because  v/e  embrace  the  pure  doctrine  of  God? 
But  the  manner  in  which  it  is  founded  deserves  in- 
quiry ;  for,  in  the  strict  sense  of  the  term,  Christ  is  the 
only  foundation.  He  alone  supports  the  whole  church. 
He  alone  is  the  rule  and  standard  of  faith.  But  Christ 
is  actually  the  foundation  on  which  the  church  is  built 
by  the  preaching  of  doctrine  ;  and,  on  this  account,  the 
prophets  and  apostles  are  called  builders.^  Nothing 
else,  Paul  tells  us,  was  ever  intended  by  the  prophets 
and  apostles,  than  to  found  a  church  on  Christ. 

We  shall  find  this  to  be  true,  if  we  begin  with  IMoses; 
for  "  Christ  is  the  end  of  the  law,"^  and  the  sum  of  the 
gospel.  Let  us  remember,  therefore,  that  if  we  wish  to 
be  reckoned  among  believers,  we  must  place  our  reli- 

^  1  Cor.  iii.  10.  ^  Roj^.  x.  4. 


224  ON  THE  EPISTLE  OF  PAUL  [^CIIAP.  IT. 

ance  on  no  other :  if  we  wisli  to  make  sure  progress  in 
the  knowledge  of  the  Scriptures,  to  him  our  wliole  at- 
tention must  be  directed.  The  same  lesson  is  taught 
when  we  consult  the  word  of  God  as  contained  in  tho 
writings  of  the  prophets  and  apostles.  To  shew  us  how 
we  ought  to  combine  them,  their  harmony  is  pointed 
out  ;  for  they  have  a  common  foundation,  and  labour 
jointly  in  building  the  temple  of  God.  Though  the 
apostles  have  become  our  teachers,  the  instruction  of  the 
prophets  has  not  been  rendered  superfluous ;  but  one 
and  the  same  object  is  promoted  by  both. 

I  have  been  led  to  make  this  remark  by  the  conduct 
of  the  Marcionites  in  ancient  times,  who  expunged  the 
word  prophets  from  this  passage ;  and  by  that  of  cer- 
tain fanatics  in  the  present  day,  who,  following  their 
footsteps,  exclaim  loudly  that  we  have  nothing  to  do 
with  the  law  and  the  prophets,  because  the  gospel  has 
put  an  end  to  their  authority.  The  Holy  Spirit  every- 
where declares,  that  he  has  spoken  to  us  by  the  mouth 
of  the  prophets,  and  demands  that  we  shall  listen  to  him 
in  their  writings.  This  is  of  no  small  consequence  for 
maintaining  the  authority  of  our  faith.  All  the  ser- 
vants of  God,  from  first  to  last,  are  so  perfectly  agreed, 
that  their  harmony  is  in  itself  a  clear  demonstration 
that  it  is  one  God  who  speaks  in  them  all.  The  com- 
mencement of  our  religion  must  be  traced  to  the  crea- 
tion of  the  world.  In  vain  do  Papists,  JMahometans, 
and  other  sects,  boast  of  their  antiquity,  while  they  arc 
mere  counterfeits  of  the  true,  the  pure  religion. 

Jesus  Christ  himself  beiii<r  the  cliief  corner-stone.  Those 

JO  J 

who  transfer  this  honour  to  Peter,  and  maintain  that  on 
him  the  church  is  founded,  are  so  void  of  shame,  as  to  at- 
tempt to  justify  their  error  by  quoting  this  passage.  They 
hold  out  that  Christ  is  called  the  chief  corner-stone,  by 
comparison  with  others ;  and  that  there  arc  many  stones 
ou  which  the  church  is  founded.  This  difficulty  is  easily 
solved.  Various  metaphors  are  employed  by  tlie  apostles 
according  to  the  diversity  of  circumstances,  but  still  with 
the  same  meaning.  In  writing  to  the  Corinthians,  Paul 
lays  down  an  incontestable  proposition,  that  "  other 


TER.  21.]  TO  THE  EPHESIAXS.  225 

foundation  can  no  man  lay  than  that  is  laid,  which  is 
Jesus  Christ."  ^  He  does  not  therefore  mean  that 
Christ  is  merely  a  corner,  or  a  part  of  the  foundation, 
for  then  he  would  contradict  liimself.  AVhat  then?  Jews 
and  Gentiles  were  two  separate  walls,  but  are  formed 
into  one  spiritual  building.  Christ  is  placed  in  the 
middle  of  the  corner  for  the  .purpose  of  uniting  both, 
and  this  is  the  force  of  the  metaphor.  What  is  im- 
mediately added  shows  sufficiently  that  he  is  very  far 
from  limiting  Christ  to  any  one  part  of  the  building. 

21.  In  ivhom  all  the  building  groweth.  If  this  be  true, 
what  will  become  of  Peter  ?  When  Paul,  in  writing 
to  the  Corinthians,  speaks  of  Christ  as  a  "  Foundation,'* 
he  does  not  mean  that  the  church  is  begun  by  him  and 
completed  by  others,  but  draws  a  distinction  arising 
out  of  a  comparison  of  his  own  labours  with  those  of 
other  men.  It  had  been  his  duty  to  found  the  church 
at  Corinth,  and  to  leave  to  his  successors  the  completion 
of  the  building.  "  According  to  the  grace  of  God 
which  is  given  unto  me,  as  a  wise  master-builder,  I 
have  laid  the  foundation,  and  another  buildeth  there- 
on." 2 

With  respect  to  the  present  passage,  he  conveys  the 
instruction,  that  all  who  are  J?tli/  framed  together  in 
Christ  are  the  temple  of  the  Lord.  There  is  first  re- 
quired a  fitting  together,  that  believers  may  embrace 
and  accommodate  themselves  to  each  other  by  mutual 
intercourse,  otherwise  there  would  not  be  a  building, 
but  a  confused  mass.  The  chief  part  of  the  symmetry 
consists  in  unity  of  faith.  Next  follows  progress,  or 
increase.  Those  who  are  not  united  in  faith  and  love, 
so  as  to  grow  in  the  Lord^  belong  to  a  profane  building, 
which  has  nothing  in  com.mon  with  the  temple  of  the 
Ix)rd. 

Groiceth  unto  an  holy  temple.  Individual  believers 
are  at  other  times  called  "  temples  of  the  Holy  Ghost,"^ 
but  here  all  are  said  to  constitute  one  temple.  In  both 
cases  the  metaphor  is  just  and  appropriate.     When  God 

^   1  Cor.  iil.  11.     M  Cor.  iii.  10.     ^  i  Cor.  vi.  19;  2  Cor.  vi.  16. 
P 


223  ON  THE  EPISTLE  OP  PAUL  ^CHAP.  HI. 

dwells  in  each  of  us,  it  is  his  will  that  we  should  em-.  ^ 
brace  all  in  holy  unity,  and  that  thus  he  should  form^^^ 
one  temple  out  of  many.     Each  person,  when  viewed 
separately,  is  a  temple,  but,  when  joined  to  others,  be- 
comes a  stone  of  a  temple ;  and  this  view  is  given  for 
the  sake  of  recommending  the  unity  of  the  church. 

22.  //i  ivhom  ye  also  are  builded  togetlie7\  or  in  whom 
also  BE  YE  BUILDED  together.     The  termination  of  the 
Greek  verb,  ^  like  that  of  the  Latin,  ^  does  not  enable 
us  to  determine  whether  it  is  in  the  imperative  or  indi- 
cative mood.     The  context  will  admit  either,  but  1,^ 
prefer   the   latter   sense.     It   is,  I    think,    an    exhor-jj 
tation   to   the  Ephesians   to  grow  more  and  more  va,^^ 
the  faith  of  Christ,  after  having  been  once  founded  \n.^ 
it,  and  thus  to  form  a  part  of  that  new  temple  of  God,,^ 
the  building  of  which  through  the  gospel  was  then  in  ,, 
progress  in  every  part  of  the  world.     Through  the  Spirit, 
This  is  again  repeated  for  two  reasons  :  first,  to  remind 
them  that  all  human  exertions  are  of  no  avail  withou^., 
the  operation  of  tlie  Spirit ;  and  secondly,  to  point  ou^j 
the  superiority  of  the  spiritual  building  to  all  JewisUvj 
and  outward  services. 


CHAPTER  III. 

1.  For- this  cause,  I  Paul,  the  prisoner  of  Jesus 
Christ  for  you  Gentiles,  2.  (If  ye  have  heard  of 
the  dispensation  of  the  grace  of  God  which  is  given 
me  to  you-ward  :  3.  How  that  by  revelation  he 
made  known  unto  me  the  mystery  ;  as  I  wrote 
afore  in  few  words  ;  4.  Whereby,  when  ye  read,  ye 
may  understand  my  knowledge  of  the  mystery  of 
Christ ;    5.  Which  in  other   ages  was  not  made 

*  avvoiKodofxtiffOe.  '  coaedificamini. 


VER.  ] .]  ^    _  TO  THE  EPHESIANS.  227 

known  unto  the  sons  of  men,  as  it  is  now  revealed 
unto  his  holy  apostles  and  prophets  by  the  Spirit ; 
6.  That  the  Gentiles  should  be  fellow-heirs,  and  of 
the  sam^  body,  and  partakers  of  his  promise  in 
Christ  by  the  gospel. 

1.  For  this  cause.  Paul's  imprisonment,  which  ought 
to  have  been  held  as  a  confirmation  of  his  apostleship, 
was  undoubtedly  presented  by  his  adversaries  in  an  op- 
posite light.  lie  therefore  points  out  to  the  Ephesians 
that  his  chains  served  to  prove  and  to  declare  his  call- 
ing ;  and  that  the  only  reason  why  he  had  been  impri- 
soned was,  that  he  had  preached  the  gospel  to  the  Gen- 
tiles. His  unshaken  firmness  was  no  small  additional 
proof  that  he  had  discharged  his  office  in  a  proper 
manner. 

The  prisoner  of  Jesus  Christ.  To  strengthen  his 
authority  still  more,  he  speaks  in  lofty  terms  of  his  pri- 
son. In  the  presence  of  the  world  and  of  wicked  men, 
this  might  have  appeared  to  be  foolish  boasting  ;  but, 
in  addressing  godly  persons,  it  was  a  dignified  and  faith- 
ful manner.  The  glory  of  Christ  not  only  overcomes 
the  ignominy  of  the  chains,  but  converts  what  was  in 
itself  a  reproach  into  the  highest  honour.  If  he  had 
merely  said,  "  I  am  a  prisoner,^'  this  would  not  have 
conveyed  the  idea  of  his  being  an  ambassador.  Impri- 
sonment alone  has  no  claim  to  honour,  being  usually  the 
mark  of  wickedness  and  crime.  But  the  crowns  and 
sceptres  of  kings,  to  say  nothing  of  the  imposing  splen- 
dour of  an  ambassador,  are  less  honourable  than  the 
chains  of  a  prisoner  of  Jesus  Christ.  Men  might  think 
otherwise,  but  it  is  our  duty  to  judge  of  the  reasons. 
So  liighly  ought  the  name  of  Christ  to  be  revered  by 
us,  that  what  men  consider  to  be  the  greatest  reproach, 
ought  to  be  viewed  by  us  as  the  greatest  honour. — For 
you  Gentiles.  Another  circumstance  fitted  to  interest 
the  Ephesians  was,  that  the  persecutions  of  Paul  were 
endured  for  the  Gentiles, — that  his  troubles  and  dangers 
were  on  their  account. 

2.  Jfye  have  heard.     There  is  reason  to  believe  that 


228  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  IIT. 

while  Paul  was  at  Ephesus,  he  had  said  nothing  ou 
these  siihjects,  no  necessity  for  doing  so  having  arisen  ; 
for  no  controversy  had  taken  place  among  them  aboat 
the  calling  of  the  Gentiles.  If  he  had  made  any  men- 
tion of  tliem  in  his  discourses,  he  would  have  reminded 
the  Ephesians  of  his  former  statements,  instead  of  re- 
ferring generally,  as  he  now  docs,  to  common  report 
and  to  his  own  Epistle.  He  did  not,  of  his  own  accord, 
raise  unnecessary  disputes.  It  was  only  when  the 
wickedness  of  his  adversaries  made  it  necessary,  that  he 
reluctantly  undertook  the  defence  of  his  ministry.  Dis- 
pensation ^  means  here  a  divine  order  or  command,  or, 
as  it  is  generally  expressed,  a  commission, 

3.  How  that  hy  revelation.  Some  might  imagine, 
that,  in  attempting  to  discharge  the  office  of  an  apostle, 
he  had  acted  rashly,  and  was  now  paying  the  penalty 
of  his  rashness.  It  was  this  that  made  him  so  earnest 
in  pleading  the  Divine  authority  for  all  his  transactions. 
The  present  instance,  on  account  of  its  novelty,  had  few 
supporters,  and  therefore  he  calls  it  a  mystery.  By  this 
name  he  endeavours  to  remove  the  prejudice  which  the 
general  displeasure  at  the  event  was  fitted  to  excite. 
His  own  personal  interest  in  the  matter  was  less  re- 
garded than  that  of  the  Ephesians,  who  were  deeply 
concerned  in  the  information,  that,  through  the  settled 
purpose  of  God,  they  had  been  called  by  Paul's  minis- 
try. Lest  what  is  little  known  should  forthwith  be- 
come  the  object  of  suspicion,  the  word  mystery  places  it 
in  opposition  to  the  perverse  judgments  and  opinions 
which  were  then  prevalent  in  the  world. 

By  revelation  he  made  known  unto  me  the  mystery. 
Pauis  draws  the  line  of  distinction  between  himself  and 
those  fanatics,  who  ascribe  to  God  and  to  the  Holy 
Spirit  their  own  idle  dreams.  The  false  apostles  boast 
of  revelations,  but  it  is  a  false  boast.  Paul  was  per- 
suaded that  his  revelation  was  true,  could  prove  it 
to  others,  and  speaks  of  it  as  a  fact  of  which  no  doubt 
could  bo  entertained. 

'  oiKovofiiav. 


VER.  4.]  TO  THE  EPHESIANS.  229 

As  I  wrote  afore  in  feiv  words.  This  refers  eitbor  to 
a  rapid  glance  at  the  same  subject  in  the  second  chap- 
ter, or — whicli  apjiears  to  be  the  general  opinion — to 
another  Epistle.  If  the  former  exposition  be  adopted, 
it  will  be  proper  to  translate,  as  I  ivrotc  afore  in  few 
words  j  for  the  subject  had  received  nothing  more  than 
a  passing  notice  :  but  the  latter  being,  as  I  have  said, 
the  prevailing  opinion,  I  prefer  translating,  as  I  wrote 
a  little  before}  The  phrase,^  which  Erasmus  has  tran- 
slated ill  a  few  words^^  appears  rather  to  refer  to  time. 
On  his  supposition  there  would  be  an  implied  compavi- 
9on  between  the  present  and  the  former  writings.  But 
nothing  would  be  more  unlike  the  fact,  than  to  contrast 
them  on  the  score  of  brevity,  for  a  more  concise  mode  of 
expression  than  this  passing  glance  can  hardly  be  ima- 
gined. The  phrase,  a  little  before^  seems  purposely  to 
be  used,  as  an  appeal  to  their  remembrance  of  a  recent 
occurrence,  though  I  do  not  insist  on  this  point.  There 
is  more  difficulty  in  the  next  verse. 

4.  Whereby^  when  ye  read,,  yemay  understand^  Eras- 
mus renders  it,  "  from  which  things,  when  ye  read,  ye 
may  understand."^  But  to  translate  the  Greek  word^ 
read  is,  I  think,  at  variance  with  the  construction.  I 
leave  it  as  a  subject  of  consideration,  whether  it  does 
not  rather  signify  to  luiderstand.  The  participle  would 
then  bo  connected  with  the  proposition  ^  in  the  com- 
mencement of  the  verse,  and  the  clause  would  run  thus,  to 
which  when  ye  attend^  ye  may  understand.  If,  however, 
by  viewing  the  verb  ^  as  disjoined  from  the  proposition, 
you  make  it  signify  reading.,  the  meaning  will  still  be, 
*'  by  reading  you  may  understand  according  to  what  I 
have  written  ; "  taking  the  phrase  to  zvhich  ^  as  equiva- 
lent to  according  to  which  j(fPibut  I  suggest  this  merely 
as  a  doubtful  conjecture.  ^rnx.^iO  ;-; 

If  we  adopt  the  view  which  is  almost  universally  ap- 
proved, that  the  apostle  had  formerly  written  to  tlie 

^  quemadmodum  scripsi  paulo  ajite.  *  iv  6\iy({). 

^  pancis.  *  ttooq  o  dvvaffOe  avayLvuxTKOvreQ  I'orjtrai. 

'  ex  qnibus  j)Otestis  legentes  intelUgere.  "  a.%'ayivu)(7Kiiv  ri. 

'  Trpbg.  ^  avayiv6)aK0vriQ.  ^  ttqoq  o.         '"  kciQ'  o. 


230  ON  THE  EPISTLE  OF  PAUL  [[CHAP.  III. 

Ephesians,  this  is  not  the  onlj'  Epistle  which  we  have 
lost.  And  yet  there  is  no  room  for  the  sneers  of  the 
unoodly,  as  if  the  Scriptures  had  been  mutilated,  or  in 
any  part  had  become  imperfect.  If  we  duly  consider 
Paul's  earnestness, — his  watchfulness  and  care, — his  zeal 
and  fervour, — his  kindness  and  readiness  in  assisting 
brethren, — we  shall  be  led  to  regard  it  as  highly  pro- 
bable that  he  would  write  many  Epistles,  both  of  a  pub- 
lic and  private  nature,  to  various  places.  Those  which 
the  Lord  judged  to  be  necessary  for  his  church  have 
been  selected  by  his  providence  for  everlasting  remem- 
brance. Let  us  rest  assured,  that  what  is  left  is  enough 
for  us.  and  that  the  smallness  of  the  remaining  number 
is  not  the  result  of  accident.  The  body  of  Scripture 
which  is  in  our  possession,  has  been  adjusted  by  the 
wonderful  counsel  of  God. 

My  knowledge.  Tlie  frequent  mention  of  this  point 
shows  the  necessity  that  the  calling  of  ministers  should 
be  firmly  believed  both  by  themselves  and  by  their 
people.  But  Paul  looks  more  to  others  than  to  himself. 
He  had  everywhere  indeed  given  great  offence  by 
preaching  the  gospel  indiscriminately  to  Jews  and 
Gentiles,  but  his  solicitude  was  not  chiefly  on  his  own 
account.  There  were  not  a  few  who,  overwhelmed  by 
the  slanders  of  wicked  men,  began  to  doubt  of  his  apos- 
tleship,  and  whose  faith  was  consequently  shaken.  It 
was  this  that  induced  him  so  frequently  to  remind 
the  Ephesians  that  he  knew  the  will  and  command  of 
God  who  called  him  to  the  office. — In  the  mystery  of 
Christ., 

5.  JVhich  in  other  ages  teas  not  made  known.  He 
had  simply  called  it  a  mystery,  but  now  calls  it  a  mys- 
tery of  Christy  because  it  was  necessary  that  it  should 
remain  hidden,  until  it  was  revealed  by  his  coming  ;  just 
as  the  api)ellation  of  prophecies  of  Christ  may  be  given 
to  those  which  relate  to  his  kingdom.  AVe  must  first 
cx])lain  the  word  mystery,  and  then  inquire  why  it  is 
said  to  have  remained  unknown  in  all  ages.  The  mys- 
tery was,  "  that  the  Gentiles  should  be  fellow-heirs,  and 
of  the  same  body,    and  partakers   of  his  promise  in 


VEB.  5.2  TO  THE  EPHESIANS.  231 

..^Christ  by  the  gospel."^  "VYlien  this  name  is  given  to 
ihe  gospel,  it  has  other  meanings,  which  do  not  apply 
to  the  present  passage.  The  calling  of  the  Gentiles, 
then,  was  a  "  mystery  of  Christ,"  that  is,  it  was  to  be 

jj  fulfilled  under  the  reign  of  Christ. 

^  But  why  does  he  affirm  that  it  was  not  known,  when 
it  had  been  the  subject  of  so  many  predictions?  The 
prophets  everywhere  declare  that  people  shall  come 
from  every  nation  in  the  world,  to  worship  God.  "  In 
that  day  shall  five  cities  in  the  land  of  Egypt  speak 

.^,the  language  of  Canaan. — In  that  day  shall  Israel  be 

.}  the  third  with  Egypt  and  with  Assyria,  even  a 
blessing  in  the  midst  of  the  land :  whom  the  Lord 
of  hosts  shall  bless,  saying,  Blessed  be  Egypt  my 
people,  and  Assyria  the  work  of  my  hands,  and  Israel 
mine  inheritance."  ^     It  is  intimated  by  these  words, 

^pthat  the  worship  of  the  true  God,  and  the  same  pro- 
fession of  faith,  will  be  everywhere  diffused.  Of  the 
Messiah  it  was  predicted,  that  "he  shall  have  dominion 
from  sea  to  sea,"  and  that  "  all  nations  shall  serve  him."  ^ 
Many  passages  to  this  purpose  are  quoted  by  the 
apostles,  not  only  from  the  later  prophets,  but  from 
Moses,  How  could  that  be  hidden  which  had  been 
proclaimed  by  so  many  heralds  ?  Why  are  all  without 
exception  pronounced  to  have  been  in  ignorance  ?  Shall 
we  say  that  the  prophets  spake  what  they  did  not  un- 
derstand, and  uttered  sounds  without  meaning  ? 

I  answer,  Paul  does  not  mean  that  this  subject  had 
been  altogether  unknown.  There  had  always  been 
some  of  the  Jewish  nation  who  acknowledged  that,  at 
the  advent  of  the  Messiah,  the  grace  of  God  would  be 
proclaimed  throughout  the  whole  world,  and  who  look- 
ed forward  to  the  renovation  of  the  human  race.  The 
prophets  themselves,  though  they  spoke  with  the  cer- 
tainty of  revelation,  left  the  time  and  manner  unde- 
termined. They  knew  that  some  communication  of 
the  grace  of  God  would  be  made  to  the  Gentiles,  but 
at  what  time,  in  what  manner,  and  by  what  means  it 

^_Verse  6.  '  Isa.  xix.  18,  24,  25.         ^  Psalm  Ixxii.  8,  11. 


232  ON  THE  EPISTLE  OF  PxUTL  [^CIIAP.  III. 

should  be  accomplislied,  tliey  had  no  information  what- 
ever. This  ignorance  was  exemplified  in  a  remarkable 
Avay  by  the  apostles.  They  had  not  only  been  instruct- 
ed by  the  predictions  of  the  prophets,  but  had  heard 
the  distinct  statement  of  their  Master,  '*  Other  sheep  I 
have  which  are  not  of  this  fold  :  them  also  I  must 
bring,  and  they  shall  hear  my  voice :  and  there  shall 
be  one  fold,  and  one  shepherd;"  ^  and  yet  the  novelty 
of  the  subject  prevented  them  from  understanding  it 
fully.  Nay,  after  they  had  received  the  injunction, 
*' Go  ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature  ;"^  and  *'  ye  shall  be  witnesses  unto  me 
both  in  Jerusalem,  and  in  all  Judea,  and  in  Samaria, 
and  unto  the  uttermost  part  of  the  earth,"  ^  they  dread- 
ed and  recoiled  from  the  calling  of  the  Gentiles  as  a 
proposal  absolutely  monstrous,  because  the  manner  of 
its  accomplishment  was  still  unknown.  Before  the  ac- 
tual event  arrived,  they  had  dark  and  confused  appre- 
hensions of  our  Saviour's  w^ords ;  for  ceremonies  were 
"  a  vail  over  their  face,  that  they  could  not  steadfastly 
look  to  the  end  of  that  which  is  abolished."  ^  With  un- 
questionable propriety,  therefore,  does  Paul  call  this  a 
imjsterj/,  and  say  that  it  had  been  hidden  ;  for  the  repeal 
of  tlie  ceremonial  law,  which  admitted  them  within 
the  vail,  was  not  understood. 

As  it  is  now  revealed.  To  lay  claim  to  information 
which  none  of  the  patriarchs,  prophets,  or  holy  kings 
had  possessed,  might  wear  the  aspect  of  arrogance.  To 
guard  against  this  imputation,  Paul  reminds  them,  first, 
that  in  this  respect  he  was  not  alone,  but  shared  the  re- 
velation with  the  most  eminent  teachers  of  the  church, — 
and,  secondly,  that  it  was  the  gift  of  the  Holy  Spirit, 
who  has  a  right  to  bestow  it  on  whom  he  jdeases,  and 
wlio  alone  assigns  the  limits  of  our  knowdedge.  These 
few  words,  as  it  is  now  revealed^  throw  additional  light 
on  the  admission  of  the  Gentiles  to  be  the  people  of 
God.  It  is  on  the  condition  that  they  shall  be  placed 
on  a  level  with  the  Jews,  and  form  one  body.   That  the 

'  John  X.  16.       *  Mark  xvi.  15.      ^  Acts  i.  8.       "2  Cor.  iii.  13. 


TEH.  7.]  TO  THE  EPIIESTANS.  233 

novelty  might  give  no  offence,  he  states  that  tliis  must 
be  accomplished  hy  the  gospel.  ^  Now,  the  gospel  v/as 
itself  a  novelty ;  for  it  had  never  till  now  been  heard 
of,  and  yet  was  acknowledged  by  all  the  godly  to  have 
come  from  heaven.  Where,  then,  was  the  wonder,  if, 
in  renewing  the  world,  God  should  follow  an  unwonted 
method  ? 

7.  Whereof  I  was  made  a  minister,  according  to 
the  gift  of  the  grace  of  God  given  unto  me  by  the 
effectual  working  of  his  power.  8.  Unto  me,  who 
am  less  than  the  least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  among  the  Gentiles 
the  unsearchable  riches  of  Christ ;  9.  And  to  make 
all  men  see  what  is  the  fellowship  of  the  mystery, 
which  from  the  beginning  of  the  world  hath  been 
hid  in  God,  who  created  all  things  by  Jesus  Christ : 
10.  To  the  intent  that  now,  unto  the  principalities 
and  powers  in  heavenly  places^  might  be  known  by 
the  church  the  manifold  wisdom  of  God,  11.  Ac- 
cording to  the  eternal  purpose  which  he  pur- 
posed in  Christ  Jesus  our  Lord :  12.  In  whom  we 
have  boldness  and  access,  with  confidence,  by  the 
faith  of  him.  13.  Wherefore  I  desire  that  ye  faint 
not  at  my  tribulations  for  you,  which  is  your  glory. 

7.  Whereof  I  was  made  a  minister.  Having  de- 
clared the  gospel  to  be  the  instrument  employed  in  com- 
municating grace  to  the  Gentiles,  he  now  adds,  tluit  he 
was  made  a  minister  of  the  gospel ;  and  thus  applies  to 
himself  the  general  statements  which  have  been  made. 
But  to  avoid  claiming  for  himself  more  than  is  proper, 
he  affirms  that  it  is  the  gift  of  the  grace  of  God^  and  that 
this  gift  was  an  exhibition  of  Divine  power.  "  Inquire 
not  what  I  have  deserved.  In  the  free  exercise  of  kind- 
ness, the  Lord  made  me  an  Apostle  of  the  Gentiles,  not 
for  any  excellence  of  mine,  but  by  his  own  grace.     In- 

1  Ver.  6. 


234  ON  THE  EPISTLE  OF  PAUL  [CHAP.  III. 

quire  not  what  I  formerly  was.     It  is  the  Lord's  prero- 
gative to  '  exalt  tbem  of  low  degree.'  "  ^     To  produce 
something  great  out  of  nothing,  shews  the  effectual  ivork- 
Q'ing  of  his  power. 

8.  Unto  me,  who  am  less  than  the  least.  He  labours 
to  exhibit  himself,  and  every  thing  that  belongs  to  him, 
in  as  humiliating  a  light  as  possible,  in  order  that  the 
grace  of  God  may  be  the  more  highly  exalted.  But 
this  acknowledgment  had  the  additional  effect  of  anti- 
cipating the  objections  which  his  adversaries  might 
bring  against  him.  "  Who  is  this  man  that  God  should 
have  raised  him  above  his  brethren  ?  What  superior  ex- 
cellence did  he  possess  that  he  should  be  chosen  in  pre- 
ference to  all  the  others  ?"  All  such  comparisons  of  per- 
sonal worth  are  set  aside  by  the  confession,  that  he  is 
less  than  the  least. 

This  is  no  hypocritical  declaration.  Most  men  are 
ready  enough  to  make  professions  of  feigned  humility, 
while  their  minds  are  swelled  with  pride  ;  and  in  words 
to  acknowledge  themselves  inferior  to  every  one  else, 
while  they  wish  to  be  regarded  with  the  highest  es- 
teem, and  think  themselves  entitled  to  the  highest  ho- 
nour. Paul  is  perfectly  sincere  in  admitting  his  unwor- 
thiness  ;  nay,  at  other  times  he  speaks  of  himself  in  far 
more  degrading  language.  "  For  I  am  the  least  of  the 
apostles,  and  am  not  worthy  to  be  called  an  apostle,  be- 
cause I  persecuted  the  church  of  God."  ^  "  Christ  Jesus 
came  into  the  world  to  save  sinners,  of  whom  I  am 
chief."  3 

But  let  us  observe,  that,  when  he  speaks  of  himself 
as  the  meanest  of  all,  he  confines  his  attention  to  what 
he  was  in  himself,  apart  from  Divine  grace.  His  own 
worthlessness  did  not  prevent  him  from  being  appointed, 
while  others  were  passed  by,  to  be  the  Apostle  of  the 
Gentiles.  The  grace  of  God  given  unto  me  is  the  ex- 
pression used  by  him,  to  intimate  that  it  was  a  peculiar 
gift,  as  compared  with  what  had  been  bestowed  on 
others.    Not  that  he  alone  had  been  elected  to  discharge 

'  Luke  i.  62.  '  1  Cor.  xv.  9.  '  1  Tim.  i.  15. 


VER.  9.]  TO  THE  EPHESIANS.  235 

that  office,  but  that  he  held  the  highest  rank  among 
"  the  teachers  of  the  Gentiles," — a  title  which  he  em- 
ploys on  another  occasion  as  peculiar  to  himself.  "  I 
am  ordained  a  preacher,  and  an  apostle,  (I  speak  the 
truth  in  Christ,  and  lie  not),  a  teacher  of  the  Gentiles 
in  faith  and  verity."^ 

By  the  unsearchable  riches  of  Christ  are  meant  the 
astonishing  and  boundless  treasures  of  grace,  which  God 
had  suddenly  and  unexpectedly  bestowed  on  the  Gen- 
tiles. The  Ephesians  are  thus  reminded  how  eagerly 
the  gospel  ought  to  be  embraced,  and  how  highly  it 
ought  to  be  esteemed.  ^  And  certainly,  while  Paul  held 
the  office  of  apostleship  in  common  with  others,  it  was 
an  honour  peculiar  to  himself  to  be  appointed  Apostle 
of  the  Gentiles. 

9.  What  is  the  felloiv ship  of  the  mystery.  The  publi- 
cation of  the  gospel  is  called  nfelloicship,  because  it  is 
the  will  of  God  that  his  purpose,  which  had  formerly 
been  hidden,  shall  now  be  shared  by  men.  There  is  an 
appropriate  metaphor  in  the  words,  to  make  all  men 
see,  or,  literally,  to  enlighten  all  men,  ^ — conveying  the 
thought,  that,  in  his  apostleship,  the  grace  of  God  shines 
w^ith  the  brightness  of  noon-day. 

Which  hath  been  hid  in  God.  This  is  intended,  as  be- 
fore, to  obviate  the  prejudice  of  novelty, — to  oppose  the 
rashness  of  men,  who  think  it  improper  that  they  should 
remain  in  ignorance  of  any  thing  whatever.  Who  will 
question  the  right  which  God  has  to  keep  his  own  pur- 
poses concealed,  until  he  shall  be  pleased  to  communi- 
cate them  to  men  ?  What  presumption, — yea,  what 
madness  is  it,  not  to  admit  that  God  is  wiser  than  we ! 
Let  us  remember,  therefore,  that  our  rashness  ought  to 
receive  a  check,  whenever  the  boundless  height  of  the 
Divine  foreknowledge  is  presented  to  our  view.  This, 
too,  is  the  reason  why  he  calls  them  the  unsearchable 
riches  of  Christ., — intimating  that  this  subject,  though 

'  1  Tim.  ii.  7. 

^  This  subject  has  been  treated  in  the  Exposition  of  the  Epistle 
to  the  Galatians,  i.  15,  16  ;  ii.  7 — 9. 
'  (pcorhai  Trdvrag. 


236  ON  THE  EPISTLE  OF  PAUL     [cHAP.  III. 

it  exceeds  our  capacity,  onglit  to  be  contemplated  with 
reverence  and  admiration. 

fV/io  created  all  things  hy  Jesus  Christ.  This  can- 
not so  properly  be  understood  of  the  first  creation  as  of 
the  spiritual  renewal.  It  is,  no  doubt,  true,  and  is  fre- 
quently declared  in  Scripture,  that  by  the  word  of  God 
all  things  were  created  ;  but  the  connection  of  the  pas- 
sage lays  us  under  the  necessity  of  understanding  by  it 
that  renewal,  which  is  comprehended  in  the  blessing  of 
redemption.  But  it  may,  perhaps,  be  thought  that  the 
apostle  is  illustrating  this  renewal,  by  an  argument 
drawn  from  the  creation.  "  By  Christ,  as  Ood,  the 
Father  created  all  things ;  ^  and  why,  then,  should  we 
wonder,  if  by  Christ,  as  Mediator,  all  the  Gentiles  are 
now  brought  back  to  one  body  ?"  I  have  no  objection 
to  this  view.  A  similar  argument  is  used  by  him  in 
another  Epistle.  "  For  God,  who  commanded  the 
light  to  shine  out  of  darkness,  hath  shined  in  our  hearts, 
to  give  the  light  of  tlie  knowledge  of  the  glory  of  God 
in  the  face  of  Jesus  Christ."^  From  the  creation  of  the 
world  he  concludes,  that  it  is  the  work  of  God  to  en- 
lighten the  darkness ;  but  what  was  visible  in  the  for- 
mer case  is  ascribed  to  the  Spirit,  when  he  comes  to 
gpeak  of  the  kingdom  of  Christ.  \      ;■ 

10.  To  the  intent  that  now  unto  the  principalities ' ttnd 
powers.  Some  are  of  opinion  that  tliese  words  cannot 
apply  to  angels,  because  such  ignorance,  as  is  here  sup- 
posed, could  not  be  found  in  those  who  are  permitted  to 
behold  the  brightness  of  God's  countenance.  They 
choose  rather  to  refer  them  to  devils,  but  without  due 
reflection  ;  for  what  could  liave  been  regarded  as  extra- 
ordinary in  the  assertion,  that,  by  the  preaching  of  the 
gospel  and  the  calling  of  the  Gentiles,  information  was, 
i^or  the  first  time,  conveyed  to  devils  ?  There  can  be  no 
doubt  that  the  apostle  labours  to  place  in  the  strongest 
light  the  mercy  of  God  toward  the  Gentiles,  and  the 
high  value  of  the  gospel.  For  this  purpose  he  declares, 
that  the  preaching  of  tlie  gospel  cxliibits  the  manifold 

'  John  i.  3.  «  2  Cor.  iv.  G. 


VER.  10.]  TO  THE  EPHESIANS.  237 

grace  of  God,  with  which,  till  now,  the  heavenly  angels 
themselves  were  unacquainted.  The  wisdom  of  God, 
therefore,  which  was  manifested  by  uniting  Jews  and 
Gentiles  in  the  fellowship  of  the  gospel,  ought  to  be  re- 
garded by  men  with  the  highest  admiration. 

Pie  calls  it  manifold  ivisdom^  ^  because  men  are  accus- 
tomed to  try  it  by  a  false  standard,  confining  their  view 
to  a  particular  department,  and  thus  forming  a  most  in- 
adequate conception  of  the  whole.  The  Jews  thought, 
for  example,  that  the  dispensation  under  the  law,  with 
which  they  were  acquainted  and  familiar,  was  the  only 
form  in  which  the  wisdom  of  God  could  be  seen.  But, 
by  making  the  gospel  to  be  proclaimed  to  all  men  with- 
out exception,  God  has  brought  forth  to  view  another 
instance  and  proof  of  his  wisdom.  Not  that  it  was  new 
wisdom,  but  that  it  was  so  large  and  manifold^  as  to 
transcend  our  limited  capacity.  Let  us  rest  assured 
that  the  knowledge,  whatever  it  may  be,  which  we 
have  acquired,  is,  after  all,  but  a  slender  proportion. 
And  if  the  calling  of  the  Gentiles  draws  the  attention, 
and  excites  the  reverence,  of  angels  in  heaven,  how 
shameful  that  it  should  be  slighted  or  disdained  by  men 
upon  earth  ! 

The  inference  which  some  draw  from  this  passage, 
that  angels  are  present  in  our  assemblies,  and  make  pro- 
gress along  with  ourselves  in  knowledge,  is  a  groundless 
speculation.  We  must  always  keep  in  view  the  pur- 
poses for  which  God  appointed  the  ministry  of  his  word. 
If  angels,  who  are  permitted  to  see  the  face  of  God,  do 
not  walk  in  faith,  neither  do  they  need  the  outward  ad- 
ministration of  the  word.  The  preaching  of  the  gos- 
pel, therefore,  is  of  no  service  but  to  human  beings, 
among  whom  alone  the  practice  exists.  Paul's  mean- 
ing is  this  :  The  church,  composed  both  of  Jews  and 
Gentiles,  is  a  mirror,  in  which  angels  behold  the  aston- 
ishing wisdom  of  God  displayed  in  a  manner  unknown 
to  them  before.  They  see  a  work  which  is  new  to 
them,  and  the  reason  of  which  was  hid  in  God.    In  this 

^7/   TToXyTToiKeXog  (70<pia. 


238  ON  THE  EPISTLE  OF  PAUL  [[CHAP.  III. 

manner,  and  not  by  learning  any  thing  from  the  lips  of 
men,  do  they  make  progress. 

11.  According  to  the  eternal  purpose.  How  carefully 
does  he  guard  against  the  objection,  that  the  purpose  of 
God  has  been  changed  !  A  third  time  he  repeats  that 
the  decree  was  eternal  and  unchangeable,  but  must  be 
carried  into  eftect  by  Christ  Jesus  our  Lord^  in  whom 
it  Nvas  made.  The  proper  time  for  publishing  this  de- 
cree belongs  to  the  kingdom  of  Christ.  Literally,  the 
words  run,  "  according  to  the  eternal  purpose  znhich  he 
made  ;^  but  I  consider  the  meaning  to  be,  which  he 
purposed^  because  the  present  discussion  does  not  relate 
solely  to  the  execution  of  the  decree,  but  to  the  appoint- 
ment itself,  which,  though  it  took  place  before  all  ages, 
was  known  to  God  only — -till  the  manifestation  of  Christ. 

12.  In  whom  tve  have  boldness.  The  honour  of  recon- 
ciling the  Father  to  the  whole  world  must  be  given  to 
Christ.  From  the  effects  of  this  grace  its  excellence  is 
demonstrated.  Faith.,  which  is  possessed  by  Gentiles 
in  common  with  Jews,  admits  them  into  the  presence 
of  God.  When  the  words,  in  Christ  and  by  the  faith  of 
him.,  are  used  by  Paul,  in  connection  Avith  the  name  of 
God,  there  is  always  an  implied  contrast,  which  shuts 
up  every  other  approach, — which  excludes  every  other 
method  of  obtaining  Divine  fellowship.  Most  impor- 
tant and  valuable  instruction  is  here  conveyed.  The 
true  nature  and  power  of  faith,  and  the  confidence  which 
is  necessary  for  calling  upon  God,  are  beautifully  ex- 
pressed. That  the  consequences  of  faith,  and  the  duties 
which  it  performs,  should  be  the  subject  of  much  con- 
troversy between  us  and  tlie  Papists,  is  not  surprising. 
They  do  not  properly  understand  the  meaning  of  the 
word  Faith.,  which  they  might  learn  from  this  passage, 
if  they  were  not  blinded  by  prejudice. 

First,  Paul  denominates  it  the  faith  of  Christ,  by 
which  he  intimates,  that  every  tiling  which  faith  ought 
to  contemplate  is  exhibited  to  us  in  Christ.  An  empty 
and  confused  knowledge  of  Christ  must  not  be  mistaken 


VER.   12.]  TO  THE  EPHESIANS.  239 

for  Faith,  which  is  directed  to  Christ,  in  order  to  seek 
*'  God  in  Christ ;"  ^  and  this  can  only  be  done  when  the 
power  and  offices  of  Christ  are  understood.  Faith  pro- 
duces confidence^  which  again,  in  its  turn,  produces 
holdness.  There  are  three  stages  in  our  progress.  First, 
we  believe  the  promises  of  God ;  next,  by  relying  on 
them,  we  obtain  that  confidence,  which  is  accompanied 
by  holiness  and  peace  of  mind  ;  and,  last  of  all,  comes 
holdness^  which  enables  us  to  banish  fear,  and  to  come 
with  firmness  and  steadiness  into  the  presence  of  God. 
To  separate  faith  from  confidence  would  be  an  at- 
tempt to  take  away  colour  and  light  from  the  sun.  I 
acknowledge,  indeed,  that  in  proportion  to  the  measure 
of  faith,  confidence  is  small  in  some  and  greater  in 
others  ;  but  faith  will  never  be  found  unaccompanied  by 
these  efi'ects  or  fruits.  A  trembling,  hesitating,  doubt- 
ing conscience,  will  always  bo  a  sure  evidence  of  unbe- 
lief; but  a  firm,  steady  faith,  will  prove  to  be  invin- 
cible against  the  gates  of  hell.  To  trust  in  Christ  as 
Mediator,  and  to  entertain  a  firm  conviction  of  our 
heavenly  Father's  love, — to  venture  boldly  to  promise 
to  ourselves  eternal  life,  and  not  to  tremble  at  death  or 
hell, — is,  to  use  a  common  phrase,  a  holy  presumption. 
Observe  the  expression,  access  icith  confidence.  Wick  - 
ed  men  seek  rest  in  forgetfulness  of  God,  and  are  never 
at  ease  but  when  they  remove  to  the  greatest  possible 
distance  from  God.  His  own  children  difi"erfrom  them 
in  this  respect,  that  they  "  have  peace  with  God,"  ^  and 
approach  to  him  with  cheerfulness  and  delight.  We 
infer,  likewise,  from  this  passage,  that,  in  order  to  call 
on  God  in  a  proper  manner,  confidence  is  necessary,  and 
thus  becomes  the  key  that  opens  to  us  the  gate  of 
heaven.  Those  who  doubt  and  hesitate  will  never  be 
heard.  "  Let  him  ask  in  faith,"  says  James,  "  nothing 
wavering :  for  he  that  wavereth  is  like  a  wave  of  the 
sea  driven  with  the  wind  and  tossed.  For  let  not  that 
man  think  that  he  shall  receive  any  thing  of  the  Lord."^ 

'  2  Cor,  V.  19.  =  Rem.  v.  1.  ^  Jjimes  i.  6,  7. 


240  ON  THE  EPISTLE  OF  PAUL  []cnAP.  III. 

The  sophists  of  the  Sorbonne,  ^  when  they  enjoin  men 
to  hesitate,  know  not  what  it  is  to  call  upon  God. 

13.  Wherefore  J  desire.  His  reason  for  alluding 
formerly  to  his  imprisonment  is  now  manifest.  It  was 
to  prevent  them  from  being  discouraged  when  they 
heard  of  his  persecution.  0  heroic  breast,  which  drew 
from  a  prison,  and  from  death  itself,  comfort  to  those  who 
were  not  in  danger !  Mj/  tribulations,  says  he,  are  for 
you.  They  tended  to  promote  the  edification  of  all  the 
godly.  How  powerfully  is  the  faith  of  the  people  con- 
firmed, when  a  pastor  does  not  hesitate  to  seal  his  doc- 
trine by  the  surrender  of  his  life  !  And  accordingly  he 
adds,  luhich  is  your  glory.  Such  lustre  w^as  thrown 
around  his  instructions,  that  all  the  cliurches  among 
whom  he  had  laboured,  had  good  reason  to  glory,  wiien 
they  beheld  their  faith  ratified  by  the  best  of  all  pledges. 

14.  For  this  cause  I  bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ,  15.  Of  whom 
the  whole  family  in  heaven  and  earth  is  named, 
I().  That  he  would  grant  you,  according  to  the 
riches  of  his  glory,  to  be  strengthened  with  might 
by  his  Spirit  in  the  inner  man;  17.  That  Christ 
may  dwell  in  your  hearts  by  faith ;  that  ye,  being 
rooted  and  grounded  in  love,  18.  May  be  able  to 
comprehend  with  all  saints,  what  is  the  breadth, 
and  length,  and  depth,  and  height;  19.  And  to 
know  the  love  of  Christ  which  passeth  knowledge, 
that  ye  might  be  filled  with  all  the  fulness  of  God. 

14.  For  this  cause.  His  prayers  for  them  are  men- 
tioned, not  only  to  testify  his  regard  for  them,  but  like- 
wise to  excite  them  to  pray  in  the  same  manner.  The 
seed  of  the  word  is  scattered  in  vain,  unless  the  bless- 
ing of  "  the  Lord  give  the  increase."  ^  Let  pastors 
learn  from  Paul's  example,  not  only  to  admonish  and 
exhort  their  people,  but  to  entreat  the  Lord  to  bless 
their  labours,  that  they  may  not  be  unfruitful.   Nothing 

'  See  Note,  p.  140.  *  1  Cor.  iii.  6. 


VER.  15.]]  TO  THE  EPHESIANS.  241 

will  be  gained  by  their  industry  and  toil, — all  their 
study  and  application  will  be  to  no  purpose,  except  so 
far  as  the  Lord  bestows  his  blessing.  This  ought  not  to 
be  regarded  by  them  as  an  encouragement  to  sloth.  It 
is  their  duty,  on  the  contrary,  to  labour  earnestly  in 
sowing  and  watering,  provided  they,  at  the  same  time, 
ask  and  expect  the  increase  from  the  Lord.  i      ''   "' 

We  are  thus  enabled  to  refute  the  slanders  of  ffi6' 
Pelagians  and  Papists,  who  argue,  that  if  the  grace  bf 
the  Holy  Spirit  performs  the  whole  work  of  enlighteii-^ 
ing  our  minds,  and  forming*  our  hearts  to  obedience,  all 
instruction  will  be  superfluous.  The  only  effect  of  the 
enlightening  and  renewing  influences  of  the  Holy  Spirit 
is,  to  give  to  instruction  its  proper  weight  and  efficacy, 
that'  we  may  not  be  blind  to  the  light  of  heaven,  t)f 
deaf  to  the  strains  of  truth.  While  the  Lord  alone  acts 
upon  us,  he  acts  by  his  own  instruments.  It  is  there- 
fore the  duty  of  pastors  diligently  to  teach, — of  the 
people,  earnestly  to  receive  instruction, — and  of  both, 
not  to  weary  themselves  in  unprofitable  exertions,  but 
to  look  up  for  Divine  aid. — I  how  my  knees.  The  bodily 
attitude  is  here  put  for  the  religious  exercise  itself.  Not 
that  prayer,  in  all  cases,  requires  the  bending  of  the 
knees,  but  because  this  expression  of  reverence  is  com- 
monly employed,  especially  where  it  is  not  an  incidental 
petition,  but  a  continued  prayer.   •-'>    •'    '  ^  i--- ' 'i'l^-"^' 

15.  OfiL'Jiom  theiohole  family.  Thie  relative^  o^te'Aoi?*/^' 
may  apply  equally  to  the  Father  and  to  the  Son.  I  aAi 
not  satisfied  with  Erasmus,  who  restricts  it  entirely  to 
the  Father.  Readers  ought  to  have  been  allowed  a  li- 
berty of  choice  j  nay,  the  other  interpretation  appears 
to  be  far  more  probable.  The  apostle  alludes  to  that 
relationship  v/hich  the  Jews  had  w^ith  each  other, 
through  their  father  Abraham,  to  whom  they  trace 
their  lineage.  He  proposes,  on  the  contrary,  to  remove 
the  distinction  between  Jews  and  Gentiles ;  and  tells 
them,  not  only  that  all  men  have  been  brought  into  one 
family  and  one  race  through  Christ,  but  that  they  are 
enabled  to  claim  kindred  even  with  angels. 

^  l^  QV. 


242  ON  THE  EPISTLE  OF  PAUL  j^CHAP.  III. 

To  apply  it  to  God  the  Father  would  not  be  equally 
defensil3le,  being  liable  to  this  obvious  exception,  that 
God  formerly  passed  by  the  Gentiles,  and  adopted  the 
Jews  as  his  peculiar  people.  But  when  we  apply  it  to 
Christ,  the  whole  of  Paul's  statement  agrees  with  tlic 
facts ;  for  all  come  and  blend  together  as  one  family, 
and,  related  to  one  God  the  Father,  are  mutually 
brethren.  Let  us  therefore  understand  that,  through 
the  mediation  of  Christ,  a  relationship  has  been  consti- 
tuted between  Jews  and  Gentiles,  because,  by  recon- 
ciling us  to  the  Father,  he  has  made  us  all  one.  Jews 
have  no  longer  any  reason  to  boast  that  they  are  the  pos- 
terity of  Abraham,  or  that  they  belong  to  this  or  that 
tribe, — to  despise  others  as  profane,  and  claim  the  ex- 
clusive honour  of  being  a  holy  people.  There  is  but  one 
relationship  which  ought  to  be  reckoned,  both  in  hea- 
ven and  on  earth,  both  among  angels  and  among  men — 
a  union  to  the  body  of  Christ.  Out  of  him  all  will  be 
found  scattered.  He  alone  is  the  bond  by  which  we  are 
united. 

1(5.  That  he  would  grant  you  to  be  stretigihened. 
Paul  had  already  bestowed  on  the  piety  of  the  Ephe- 
sians  no  mean  commendation.  But  believers  have  never 
advanced  so  far  as  not  to  need  farther  growth.  Tlie 
highest  perfection  of  the  godly  in  this  life  is  an  earnest 
desire  to  make  progress.  This  stre^igthening^  he  tells 
us,  is  the  vrork  of  the  Spirit ;  so  that  it  docs  not  pro- 
ceed from  man's  own  ability.  The  increase,  as  well  as 
the  commencement,  of  every  thing  good  in  us,  comes 
from  the  Holy  Spirit.  That  it  is  the  gift  of  Divine 
grace,  is  evident  from  the  expression  used,  that  he  ivould 
grant  yen.  This  the  Papists  utterly  deny.  They 
maintain  that  the  second  grace  is  bestowed  upon  us,  ac- 
cording as  we  have  individually  deserved  it,  by  making 
a  pro}>er  use  of  the^?'^^  grace.  Let  us  unite  with  Paul 
in  acknowledging  that  it  is  the  gift  of  the  grace  of  God, 
not  only  that  we  have  begun  to  run  well,  but  that  we 
advance, — not  only  that  we  have  been  born  again,  but 
that  we  grow  from  day  to  day. 

According  to  the  riches  of  his  glory.     These  words  are 


VER.  17.]  TO  THE  EPIIESIANS.  243 

intended  to  express  still  more  strongly  the  doctrine  of  Di- 
vine grace.  They  maybe  explained  in  two  ways :  either, 
accordwg  to  his  glorious  riches,  making  the  genitive, 
agreeably  to  the  Hebrew  idiom,  supply  the  place  of  an 
adjective, — or,  according  to  his  rich  and  abundant  glor if. 
The  word  giory  will  thus  be  put  for  mercy ^  in  accord- 
ance with  an  expression  which  he  had  formerly  used, 
"  to  the  praise  of  the  glory  of  his  grace."  ^  I  prefer  the 
latter  view. 

In  the  inner  man.  By  the  inner  man,  Paul  means 
the  soul,  and  whatever  relates  to  the  spiritual  life  of  the 
soul;  as  the  outward  man  denotes  the  body,  with  every 
thing  that  belongs  to  it, — health,  honours,  riches,  vigour, 
beauty,  and  every  thing  of  that  nature.  "  Though  our 
outvv^ard  m.an  perish,  yet  our  inward  man  is  renewed 
day  by  day,"^ — that  is,  if  in  vrorldly  matters  we  decay, 
our  spiritual  life  becomes  more  and  more  vigorous.  The 
prayer  of  Paul,  that  the  saints  may  be  strengthened, 
docs  not  mean  that  they  may  be  eminent  and  flourish- 
ing in  tlie  w-orld,  but  that,  vvith  respect  to  the  kingdom 
of  God,  their  minds  may  bemade  strong  by  Divine  power. 

17.  That  Christ  may  dwell.  He  explains  what  is 
meant  by  the  strength  of  the  inner  man.  As  "  it 
pleased  the  Father  that  in  him  should  all  fulness  dwell,"^ 
so  he  who  has  Christ  dwelling  in  him  can  want  nothing. 
It  is  a  mistake  to  imagine  that  the  Spirit  can  be  obtained 
without  obtaining  Christ ;  and  it  is  equally  foolish  and 
absurd  to  dream  that  we  can  receive  Christ  without  the 
Spirit.  Both  doctrines  must  be  believed.  We  are  par- 
takers of  the  Holy  Spirit,  in  proportion  to  the  inter- 
course which  we  maintain  with  Christ ;  for  the  Spirit 
will  be  found  nowhere  but  in  Christ,  on  whom  he  is 
said,  on  that  account,  to  have  rested ;  for  he  himself 
says,  by  the  prophet  Isaiah,  "  The  Spirit  of  the  Lord 
God  is  upon  me.'"^  But  neither  can  Christ  be  separated 
from  his  Spirit ;  for  then  he  would  be  said  to  be  dead, 
and  to  have  lost  all  his  power. 

Justly,  therefore,  does  Paul  affirm  that  the  persons 

^  Eph.  i.  6.  -  2  Cor.  iv.  16. 

3  Col.  i.  19.  *  l£-..  Ixi.  1  ;   Luke  iv.  18. 


244  ON  THE  EPISTLE  OF  PAUL  f  CHAP.  III. 

who  are  endowed  by  God  with  spiritual  vigour  are 
those  in  whom  Christ  dwells.  He  points  to  that  part 
in  which  Christ  peculiarly  dwells,  in  your  hearts, — to 
show  til  at  it  is  not  enough  if  the  knowledge  of  Christ 
dwell  on  tlie  tongue  or  flutter  in  the  brain.  The  method 
by  which  so  great  a  benefit  is  obtained  is  also  express- 
ed, by  faith.  What  a  remarkable  commendation  is 
here  bestowed  on  faith,  that,  by  means  of  it,  the  Son  of 
God  becomes  our  own,  and  "makes  his  abode  with 
us  !"  ^  By  faith  w^e  not  only  acknowledge  that  Christ 
suffered  and  rose  from  the  dead  on  our  account,  but, 
accepting  the  offers  which  he  makes  of  himself,  we 
possess  and  enjoy  him  as  our  Saviour.  This  deserves 
our  careful  attention.  Islost  people  consider  fellowship 
with  Christ,  and  believing  in  Christ,  to  be  the  same 
thing  ;  but  the  fellowship  which  we  have  wdtli  Christ  is 
the  consequence  of  faith.  In  a  word,  faith  is  not  a  dis- 
tant view,  but  a  warm  embrace,  of  Christ,  by  which  he 
dwells  in  us,  and  we  are  filled  with  the  Divine  Spirit. 
That  ye,  being  rooted  and  gtvunded  in  love.  Among 
the  fruits  of  Christ's  dwelling  in  us  the  Apostle  enumer- 
ates love  and  gratitude  for  the  Divine  grace  and  kind- 
ness exhibited  to  us  in  Christ.  He  represents  this  to 
be  true  and  solid  excellence  ;  so  that,  whenever  he  treats 
of  the  perfection  of  the  saints,  he  views  it  as  consisting 
of  tliesc  two  parts.  The  firmness  and  constancy  which 
our  love  ought  to  possess  arc  pointed  out  by  two  meta- 
phors. There  are  many  persons  not  wliolly  destitute 
of  love ;  but  it  is  easily  removed  or  shaken,  because  its 
roots  are  not  deep.  Paul  desires  that  it  should  be 
rooted'^  and  grounded,^ — thoroughly  fixed  in  our 
minds,  so  as  to  resemble  a  well-founded  building  or 
deeply-planted  tree.  Tlie  true  meaning  is,  that  our 
roots  ought  to  be  so  deeply  planted,  and  our  foundation 
so  firmly  laid  in  love,  that  nothing  will  be  able  to  shake 
us.  It  is  idle  to  infer  from  these  words,  that  love  is  the 
foundation  and  root  of  our  salvation.  Paul  does  not 
inquire  here,  as  any  one  may  perceive,  on  what  our  sal- 

'  John  xiv.  23.  '  tplnloii'tvoi.  ^  TfOiKiMfiivot. 


VER.  18.]  TO  THE  EPHESIANS.  245 

vation  is  founded,   but  with   what  firmness  and  con- 
stancy we  ought  to  continue  in  the  exercise  of  love. 

18.  Mai)  be  able  to  comprehend.  The  second  fruit  is, 
that  the  Ephesians  should  perceive  the  greatness  of 
Christ's  love  to  men.  Such  an  apprehension  or  know- 
ledge springs  from  faith.  By  desiring  that  they  should 
comprehend  it  with  all  saints,  he  shows  that  it  is  the 
most  excellent  blessing  which  they  can  obtain  in  the 
present  life, — that  it  is  the  highest  wisdom,  to  which 
all  the  children  of  God  aspire.  What  follows  is  suf- 
ficiently clear  in  itself,  but  has  hitherto  been  darkened 
by  a  variety  of  interpretations.  Augustine  is  quite 
delighted  with  his  own  acuteness,  which  throws  no  light 
on  the  subject.  Endeavouring  to  discover  some  kind  of 
mysterious  allusion  to  the  figure  of  the  cross,  he  makes 
the  breadth  to  be  love, — the  height,  hope, — the  length, 
patience,  — and  the  dejyth,  humility.  This  is  very  ingeni- 
ous and  entertaining  :  but  what  has  it  to  do  with  Paurs 
meaning  ?  Not  more,  certainly,  than  the  opinion  of 
Ambrose,  that  the  allusion  is  to  the  figure  of  a  sphere. 
Laying  aside  the  views  of  others,  I  shall  state  what 
will  be  universally  acknowledged  to  be  the  simple  and 
true  meaning. 

19.  And  to  know  the  love  of  Christ.  This  is  all  that 
is  intended  by  those  dimensions.  He  wdio  knows  it 
fully  and  perfectly  is  in  every  respect  a  wise  man.  In 
whatever  direction  men  may  look,  they  w^ill  find 
nothing  in  the  doctrine  of  salvation  that  does  not  bear 
some  relation  to  this  subject.  The  love  of  Christ  con- 
tains within  itself  the  whole  of  wisdom,  so  that  the 
words  may  run  thus  :  that  ye  may  be  able  to  compre- 
hend the  love  of  Christ,  which  is  the  length,  and  breadth, 
and  depth,  and  height,  that  is,  the  complete  perfection 
of  all  wisdom.  The  metaphor  is  borrowed  from  matlie- 
maticians,  taking  the  parts  as  expressive  of  the  whole. 
Almost  all  men  are  infected  with  the  disease  of  desiring 
to  obtain  useless  knowledge.  It  is  of  great  importance 
that  we  should  be  told  what  is  necessary  for  us  to  know, 
and  what  the  Lord  desires  us  to  contemplate,  above  and 
below,  on  the  right  hand  and  on  the  left,  before  and 


246  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  III. 

beliincl.  The  love  of  Christ  is  held  out  to  us  as  the 
subject  which  ought  to  occupy  our  daily  and  niohtly 
meditations,  and  in  which  we  ought  to  be  wholly  plung- 
ed. He  who  is  in  possession  of  this  alone  has  enough. 
Beyond  it  there  is  nothing  solid,  nothing  useful, — 
nothing,  in  short,  that  is  proper  or  sound.  Though  you 
survey  the  heaven  and  earth  and  sea,  you  will  never  go 
beyond  this  without  overstepping  the  lawful  boundary 
of  wdsdom. 

Which  passeth  knoivledge.  A  similar  expression  oc- 
curs in  another  Epistle  :  "  the  peace  of  God,  which 
passeth  all  understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus."  ^  No  man  can  approach 
to  God  without  being  raised  above  himself  and  above 
the  world.  On  this  ground  the  sophists  refuse  to  ad- 
mit that  we  can  know  witli  certainty  that  we  enjoy 
the  grace  of  God,  for  they  measure  faith  by  the  percep- 
tion of  the  bodily  senses.  But  Paul  justly  contends 
that  this  wisdom  exceeds  all  knowdedge,  for  if  the  facul- 
ties of  man  could  reach  it,  the  prayer  of  Paul  that  God 
v.ould  bestow  it  must  have  been  unnecessary.  Let  us 
remember,  therefore,  that  the  certainty  of  faith  is 
knowledge,  but  is  acquired  by  the  teaching  of  the 
Holy  Spirit,  not  by  the  acuteness  of  our  own  intellect.^ 

That  ye  might  bellied.  Paul  now  expresses  in  one 
word  what  he  meant  by  the  various  dimensions.  He 
who  has  Christ  has  every  thing  necessary  for  being  made 
perfect  in^God ;  for  this  is  the  meaning  of  the  phrase, 
the  fulness  of  God.  Men  do  certainly  imagine  that 
they  have  entire  completeness  in  themselves,  but  it  is 
only  when  their  pride  is  swelled  with  empty  trifles.  It 
is  a  foolish  and  wicked  dream,  that  by  the  fulness  of  God 
is  meant  the  full  Godhead,  as  if  men  were  raised  to  an 
equality  with  God. 

20.  Now  unto  him  that  is  able  to  do  exceeding 

'  Phil.  iv.  7. 

*  If  the  reader  desire  a  more  full  discussion  of  this  subject,  he 
may  consult  the  *'  Institutes  of  the  Christian  Religion." 

Author  s  Note. 


VER.  20.]  TO  THE  EPHESIAKS.  247 

abundantly  above  all  that  we  ask  or  think,  accord- 
ing to  the  power  that  worketh  in  us,  21.  Unto 
him  be  glory  in  the  church  by  Christ  Jesus  through- 
out all  ages,  world  without  end.     Amen. 

20.  Now  unto  him.  He  now  breaks  out  into  tljanks- 
giving,  which  serves  the  additional  purpose  of  exhort- 
ing the  Ephesians  to  maintain  "  good  hope  through 
grace,"  ^  and  to  endeavour  constantly  to  obtain  more 
adequate  conceptions  of  the  value  of  the  grace  of  God. 

Who  is  able.  This  refers  to  the  future,  and  agrees 
with  what  we  are  taught  concerning  hope.  We  cannot 
offer  to  God  proper  or  sincere  thanksgivings  for  favours 
received,  unless  we  are  convinced  that  his  goodness  to 
us  wdll  be  without  end.  When  he  says  that  God  is 
able,  he  does  not  mean  power  viewed  apart,  as  the 
phrase  is,  from  the  act,  but  power  wdiich  is  exerted,  and 
which  we  actually  feel.  Believers  ought  always  to  con- 
nect it  with  the  work,  when  the  promises  made  to  them, 
and  their  own  salvation,  form  the  subject  of  inquiry. 
Whatever  God  can  do,  he  unquestionably  w^ll  do,  if  he 
has  promised  it.  This  the  apostle  proves  both  by  for- 
iwer  instances,  and  by  the  efficacy  of  the  Spirit,  which 
was  at  this  very  time  exerted  on  their  ovv-n  minds. 

According'  to  the  poicer  that  ivorketh  in  ns, — accord- 
ing to  what  w^e  feel  vrithin  ourselves  ;  for  every  benefit 
which  God  bestows  upon  us  is  a  manifestation  of  his 
grace,  and  love,  and  power,  in  consequence  of  wdiich  we 
ought  to  cherish  a  stronger  confidence  for  the  future. 
Ejcceeding  ahundantlii  above  all  that  zee  ask  or  think,  is 
a  remarkable  expression,  and  bids  us  entertain  no  fear 
lest  faith  of  a  proper  kind  should  go  to  excess.  What- 
ever expectations  w^e  form  of  Divine  blessings,  the  in- 
finite goodness  of  God  will  exceed  all  our  wishes  and 
all  our  thoughts. 

21 .  To  him  be  glori/  bi/  Christ ;  for  by  him  tlio  mercy 
of  God  has  been  poured  out  upon  the  Gentiles.  Pie 
adds,  in  the  church,  to  intimate  that,  as  far  as  the  church 

^  2  Thess.  ii.  16. 


248  ON  THE  EPISTLE  OP  PAUL  [CIIAP.  IV. 

extends,  the  grace  of  God  in  calling  the  Gentiles  ought 
to  be  the  subject  of  praise.  Siill  more  docs  he  elevate 
our  conceptions  of  that  grace,  by  telling  us  tliat  this 
praise  is  to  be  offered  throughout  all  ages,  zuorkl  without 
end. 


I .  I  therefore,  the  prisoner  of  the  Lord,  beseech 
you,  that  ye  walk  worthy  of  the  vocation  where- 
with ye  are  called,  2.  With  all  lowliness  and  meek- 
ness, with  long-suffering,  forbearing  one  another  in 
love:  3,  Endeavouring  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace.  4.  Thei^e  is  one  body, 
and  one  Spirit,  eTen  as  ye  are  called  in  one  hope 
of  your  calling ;  5.  One  Lord,  one  faith,  one  bap- 
tism, 6.  One  God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  you  all. 

The  three  remaining  chapters  consist  entirely  of 
practical  exhortations.  JMutual  agreement  is  the  first 
subject,  in  the  course  of  which  a  discussion  is  introdu- 
ced respecting  the  government  of  the  church,  as  having 
been  framed  by  our  Lord  for  the  purjjose  of  maintain- 
ing unity  among  Christians, 

1.  /,  therefore,  the  prisoner  oj' the  Lord.  His  impri- 
sonment, which  might  have  been  supposed  more  likely 
to  render  him  despised,  is  appealed  to,  as  we  have  al- 
ready seen,  for  a  confirmation  of  liis  authority.  It  was 
the  seal  of  that  embassy  with  whicli  he  had  been  hon- 
oured. Whatever  belongs  to  Clirist,  though  in  tlie  eyes 
of  men  it  may  be  attended  by  ignominy,  ought  to  be 
viewed  by  us  witli  the  higlicst  regard.  The  apostle's 
prison  is  more  truly  venerable  than  the  splendid  retinue 
or  triumphal  cliariot  of  kings. 

That  ye  walk  worthy.     This  is  a  general  sentiment,  a 


VER.  2.]  TO  THE  EPHESIANS.  249 

sort  of  preface,  on  which  all  the  following  statements 
are  founded.  He  had  formerly  illustrated  the  vocation 
wherewith  tlieij  icere  called^  and  now  reminds  them  that 
the  only  way  to  ivalk  worthy  of  the  vocation,  is  to  live 
in  obedience  to  God. 

2.  With  all  lowliness.  He  now  descends  to  particu- 
lars, and  first  of  all  he  mentions  lowliness}  The  reason 
is  that  he  was  about  to  enter  on  the  subject  of  Unity, 
to  which  lowliness  is  the  first  step.  This  again  pro- 
duces meekness,  which  disposes  us  to  bear  with  our 
brethren,  and  thus  to  preserve  that  unity  which  would 
otherwise  be  broken  a  hundred  times  in  a  day.  Let  us 
remember  therefore,  that  in  cultivating  brotherly  kind- 
ness, we  must  begin  with  humility.  Whence  come 
rudeness,  pride,  and  disdainful  language  towards  breth- 
ren ?  Whence  come  quarrels,  insults,  and  reproaches  ? 
"  Come  they  not ''  ^  from  this,  that  every  one  carries  his 
love  of  himself,  and  his  regard  to  liis  own  interests,  to 
excess  ?  By  laying  aside  haugl^iness  and  a  desire  of 
pleasing  ourselves,  we  shall  become  meek  and  gentle, 
and  acquire  that  moderation  of  temper  which  will  over- 
look and  forgive  many  things  in  the  conduct  of  our 
brethren.  Let  us  carefully  observe  the  order  and  arrange- 
ment of  these  exhortations.  It  will  be  to  no  purpose 
that  we  inculcate  forbearance  till  the  natural  fierceness 
has  been  subdued,  and  mildness  acquired  ;  and  it  will  be 
equally  vain  to  discourse  of  meekness,  till  we  have  begun 
with  loivliness.  Fovhcaring  one  another  in  love.  This 
agrees  with  what  is  elsewhere  taught,  that  "  love  suffer- 
eth  long  and  is  kind,"  ^  Where  love  is  strong  and  pre- 
valent, we  shall  perform  many  acts  of  mutual  forbear- 
ance. 

3.  Endeavouring  to  keep  the  unity  of  the  Spirit. 
With  good  reason  does  he  recommend  forbearance,  as 
tending  to  promote  the  unity  of  the  Spirit.  Innnme- 
rable  offences  arise  daily,  which  might  produce  quarrels, 
particularly  when  we  consider  the  extreme  bitterness  of 
man's  natural  temper.     Some  consider  the  unity  of  the 

^  TaTnivo<ppoavvr]g.  ^  James  ir.  1.  ^1  Cor.  xiii.  4. 


250  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

Spirit^  to  mean  tliat  spiritual  unity  wliich  is  produced 
in  us  by  the  Spirit  of  God.  There  can  be  no  doubt  that 
He  alone  makes  us  ''  of  one  accord,  of  one  mind,"^  and 
thus  makes  us  one ;  but  I  think  it  more  natural  to  un- 
derstand the  words  as  denoting  harmony  of  views. 
Tliis  unity,  he  tells  us,  is  maintained  by  the  bond  of 
peace  ;  for  disputes  frequently  give  rise  to  hatred  and 
resentment.  We  must  live  at  peace,  if  we  would  wish 
to  cultivate  brotherly  kindness. 

4.  Th,:re  is  one  bodjj.  He  proceeds  to  show  more 
fully  in  how  complete  a  manner  Christians  ought  to  be 
united,  so  as  to  form  07ie  bodi/  and  one  spirit.  These 
words  denote  the  whole  man.  Wc  ought  to  be  united, 
not  in  part  only,  but  in  body  and  soul.  He  supports 
tliis  by  a  powerful  argument,  even  as  ye  are  called  in  one 
hope  of  your  calling.  We  are  called  to  one  inheritance 
and  one  life  ;  and  hence  it  follows,  that  w^e  cannot  ob- 
tain eternal  life  without  living  in  mutual  harmony  in 
tills  world.  One  Diyne  invitation  being  addressed  to 
all,  they  ought  to  be  united  in  the  same  profession  of 
faith,  and  to  render  every  kind  of  assistance  to  each 
otlier.  Oh,  were  the  thought  deeply  impressed  upon  our 
minds,  that  we  are  subject  to  a  law  which  no  more  per- 
mits the  children  of  God  to  differ  among  tliemselves 
than  the  kingdom  of  heaven  to  be  divided,  how  ear- 
nestly would  vve  cultivate  brotherly  kindness  !  How 
M'ould  we  dread  every  kind  of  animosity,  if  we  duly  re- 
flected that  all  who  separate  us  from  brethren,  estrange 
us  from  the  kingdom  of  God  !  And  yet,  strangely 
enough,  wliile  we  forget  the  duties  which  bretliren  owe 
to  each  other,  we  go  on  boasting  that  we  are  the  sons  of 
God.  Let  us  learn  from  Paul,  that  none  are  at  all  fit 
for  that  inheritance  wh.o  are  not  one  body  and  one  spirit. 

5.  One  Lord.  In  the  first  Epistle  to  the  Corin- 
thians, he  employs  the  word  Lord,  to  denote  simply  the 
government  of  God.  "  There  are  differences  of  admi- 
nistration, but  the  same  Lord."  ^  In  tlie  present  in- 
stance, as  he  shortly  afterwards  makes  express  mention 

»  Phil.  ii.  2.  *  1  Cor.  xii.  6. 


VER.  6.]  TO  THE  EPHESIANS.  251 

of  the  Father,  he  gives  this  appellation  strictly  to  Christ, 
who  has  been  appointed  hy  the  Father  to  be  our  Lord, 
and  to  whose  government  we  cannot  be  subject,  unless 
we  are  of  one  mind.  The  frequent  repetition  of  the  word 
one  is  emphatic.  Christ  cannot  be  divided.  Faith 
cannot  be  rent.  There  are  not  various  baptisms,  but  one 
which  is  common  to  all.  God  cannot  cease  to  be  07ie^ 
and  unchangeable.  It  cannot  but  be  our  duty  to  cherish 
holy  unity,  Vvhich  is  bound  by  so  many  ties.  Faith, 
and  baptism,  and  God  the  Father,  and  Christ,  cuglit  to 
unite  us,  so  as  almost  to  become  one  man.  All  these 
arguments  for  unity  deserve  to  be  pondered,  far  beyond 
what  we  are  able  to  explain.  I  reckon  it  enough  to 
take  a  rapid  glance  at  the  apostle's  meaning,  leaving  the 
full  illustration  of  it  to  the  preachers  of  the  gospel. 
The  unity  of  faith,  whicli  is  here  mentioned,  depends  on 
the  one,  eternal  truth  of  God,  on  which  it  is  founded. 

One  baptism.  This  does  not  mean  that  Christian 
baptism  is  not  to  be  administered  more  than  once,  but 
that  one  baptisui  is  common  to  all ;  so  that,  by  means 
of  it,  we  begin  to  form  one  body  and  one  soul.  But  if 
that  argument  has  any  force,  a  much  stionger  one  will 
be  founded  on  tlie  truth,  that  the  Father,  and  Son,  and 
Spirit,  are  one  God  ;  for  it  is  one  baptism,  whicli  is  ce- 
lebrated in  the  name  of  the  Three  Persons.  What  re- 
ply will  the  Arians  or  Sabellians  make  to  this  argu- 
ment ?  Baptism  possesses  such  force  as  to  make  us 
one  j  and  in  baptism,  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Spirit  is  invoked.  Will  they  deny 
that  one  Godhead  is  the  foundation  of  this  holy  and 
mysterious  unity  ?  We  are  compelled  to  acknov»-ledge, 
that  the  ordinance  of  baptism  proves  the  existence  of 
Three  Persons  in  one  Divine  essence. 

6.  One  God  and  Father  of  all.  This  is  the  main  argu- 
ment, from  which  all  the  rest  flow.  How  comes  it  that 
we  are  united  by  faith,  by  baptism,  or  even  by  the  govern- 
ment of  Christ,  but  because  God  the  Father,  extending 
to  eacli  of  us  his  gracious  presence,  employs  these  means 
for  gathering  us  to  himself  ?     The  two  phrases,   above 


252  ON  THE  EPISTLE  OF  PAUL  [CHAP  IV. 

all  and  through  all,  ^  may  either  mean,  above  all  and 
through  all  things,  or,  above  all  and  through  all  stEN. 
Either  meaning  will  apply  sufficiently  well,  or  rather, 
in  both  cases,  the  meaning  will  be  the  same.  Although 
God  by  his  power  upholds,  and  maintains,  and  rules  all 
things,  yet  Paul  is  not  now  speaking  of  the  universal, 
but  of  the  spiritual  government  which  belongs  to  the 
church.  By  the  Spirit  of  sanctification,  God  spreads 
himself  through  all  the  members  of  the  church,  em- 
braces all  in  his  government,  and  dwells  in  all ;  but  God 
is  not  inconsistent  with  himself,  and  therefore  we  can- 
not but  be  united  to  him  into  one  body. 

This  spiritual  unity  is  mentioned  by  our  Lord. 
"  Holy  Father,  keep  through  thine  own  name  those 
Avhom  thou  hast  given  mc,  that  they  may  be  one  as  we 
are."  ^  This  is  true  indeed,  in  a  general  sense,  not  only 
of  all  men,  but  of  all  creatures.  "  In  him  we  live,  and 
move,  and  have  our  being."  ^  Arid  again,  "  Do  not  I 
fill  heaven  and  earth,  saith  the  Lord  ?"^  But  we  must 
attend  to  the  connection  in  which  this  passage  stands. 
Paul  is  now  illustrating  the  mutual  relation  of  believers, 
which  has  nothing  in  common  either  with  wicked  men 
or  w^th  inferior  animals.  To  this  relation  we  must 
limit  what  is  said  about  God's  government  and  presence. 
It  is  for  this  reason,  also,  that  the  apostle  uses  the  word 
Father^  which  applies  only  to  the  members  of  Christ. 

7.  But  unto  every  one  of  us  is  given  grace,  ac- 
cording to  the  measure  of  the  gift  of  Christ. 
8.  Wherefore  he  saith,  when  he  ascended  up  on 
high,  he  led  captivity  captive,  and  gave  gifts  unto 
men.  ^  9.  (Now  that  he  ascended,  what  is  it  but 
that  he  also  descended  first  into  the  Jower  parts  of 
the  earth  ?  10.  He  that  descended  is  the  same  also 
that  ascended  up  far  above  all  heavens,  that  he 
might  fill  all  things.) 

7.  But  unto  every  one.     He  now  proceeds  to  describe 

^  fcTTi  TTUVTiov  Kul  ^tci  TTavTMv.  *  .lohn  xvil.  11. 

'  Acts  xvii.  28.  *  Jer.  xxiii.  24.  *  Psulm  Ixviii.  18. 


VER.  8.]]  TO  THE  EPHESIANS.  253 

the  manner  in  which  God  establishes  and  preserves 
among  iis  a  mutual  relation.  No  member  of  the  body 
of  Christ  is  endowed  with  such  perfection  as  to  be  able, 
without  the  assistance  of  others,  to  supply  his  own  ne- 
cessities. A  certain  jiroportion  is  allotted  to  each  ;  and 
it  is  only  by  communicating  with  each  other,  that  all 
enjoy  what  is  sufScicnt  for  maintaining  their  respective 
places  in  the  body.  The  diversity  of  gifts  is  discussed 
in  another  Epistle,  and  very  nearly  w^ith  the  same  ob- 
ject. "  There  are  diversities  of  gifts,  but  the  same 
Spirit."  ^  Such  a  diversity,  we  are  there  taught,  is  so 
far  from  injuring,  that  it  tends  to  promote  and  strengthen 
the  harmony  of  believers. 

The  meaning  of  this  verse  may  be  thus  summed  up  : 
On  no  one  has  God  bestowed  all  things.  Each  has  re- 
ceived a  certain  measure.  Being  tlius  dependent  on  each 
other,  they  find  it  necessary  to  tlirow  their  individual 
gifts  into  the  common  stock,  and  thus  to  render  mutual 
aid.  The  words  grace  and  gift  remind  us  that,  what- 
ever may  be  our  attainments,  we  ought  not  to  be  proud 
of  them,  because  they  lay  us  under  deeper  obligations  to 
God.  These  blessings  are  said  to  be  the  gift  of  Christ  ; 
for  as  the  apostle,  first  of  all,  mentioned  the  Father,  so 
his  aim,  as  we  shall  see,  is  to  represent  all  that  vre  are, 
and  all  that  we  have,  as  gathered  together  in  Christ. 

8.  Wherefore  he  saith.  To  serve  the  purpose  of  his 
argument,  Paul  has  departed  not  a  little  from  the  true 
meaning  of  this  quotation.  Wicked  men  charge  him 
with  having  made  an  unfair  use  of  Scripture.  The  Jevrs 
go  still  farther,  and,  for  the  sake  of  giving  to  their  accu- 
sations a  greater  air  of  plausibility,  maliciously  pervert 
the  natural  meaning  of  this  passage.  What  is  said  of 
God,  is  applied  by  them  to  David  or  to  the  people. 
''  David,  or  tfie  people,"  they  say,  "  ascended  on  high, 
when,  in  consequence  of  many  victories,  they  rose  su- 
perior to  their  enemies."  But  a  careful  examination  of 
the  Psalm  will  convince  any  reader  that  the  w^oids,  he 
ascended  up  on  high,  are  applied  strictly  to  God  alone. 

'  I  Cor.  sii.  4. 


2.'j4  on  the  epistle  of  paul         [chap.  IV. 

The  whole  Psalm  is  a  song  of  triumph,^  which  David 
sings  to  God  on  account  of  the  victories  which  he  had 
obtained ;  but,  taking  occasion  from  the  narrative  of  his 
own  exploits,  he  makes  a  passing  survey  of  the  astonish- 
ing deliverances  Vv^hich  the  Lord  had  formerly  w^rought 
for  his  people.  His  object  is  to  show,  that  we  ought  to 
contemplate  in  the  history  of  the  church  the  glorious 
power  and  goodness  of  God  ;  and  among  other  things 
he  says,  Thou  hast  ascended  on  high.  ^  The  flesh  is  apt 
to  imagine  that  God  remains  idle  and  asleep,  when  he 
does  not  openly  execute  his  judgments.  To  the  view 
of  men,  when  the  church  is  oppressed,  God  is  in  some 
manner  humbled ;  but  when  he  stretches  out  his  aveng- 
ing arm  for  her  deliverance,  he  then  appears  to  rouse 
himself,  and  to  ascend  his  throne  of  judgment.  "  Tlien 
the  Lord  av;aked  as  one  out  of  sleep,  and  like  a  mighty 
man  that  shouteth  by  reason  of  wine.  And  he  smote 
his  enemies  in  the  hinder  parts;  he  put  them  to  a  per- 
petual reproach."  P  By  this  mode  of  expression,  which 
is  sniliciently  common  and  familiar,  the  deliverance  of 
the  church  is  here  called  the  ascension  of  God. 

Perceiving  that  it  is  a  song  of  triumph,  in  wliich 
David  celebrates  all  t])e  victories  which  God  had 
wrought  for  the  salvation  of  his  church,  Paul  very  pro- 
perly quoted  the  account  given  of  God's  ascension,  and 
applied  it  to  the  person  of  Christ.  The  noblest  triumph 
which  God  ever  gained  was  when  Christ,  after  subdu- 
ing sin,  conquering  death,  and  putting  Satan  to  flight, 
rose  majestically  to  heaven,  to  commence  his  glorious 
reign  over  the  church.  Hitherto  there  is  no  ground  for 
the  objection,  that  Paul  has  applied  this  quotation  in  a 
manner  inconsistent  Avith  tlie  design  of  the  Psalmist. 
The  continued  existence  of  the  church  is  represented  by 
David  to  be  a  manifestation  of  the  Divine  glory.  But 
no  ascension  of  God  more  triumphant  or  memorable 
will  ever  occur,  than  that  which  took  place  when  Christ 
was  carried  up  to  the  right  hand  of  the  Father, — 
*'  angels,  and  authorities,  and  powers,  being  made  sub- 

^  tTTiviKiov.  ^  Ps.  Ixviii.  18.  ^  P?.  Ixxviii.  G5,  66. 


VER.  8.]  TO  THE  EPHESIANS.  255 

ject  unto  him,"  ^ — to  become  the  everlasting  guardian 
and  protector  of  his  people. 

He  led  captivity  captive.  CapAivity  is  a  collective 
noun  for  captive  enemies  ;  and  the  plain  meaning  is,  that 
God  reduced  his  enemies  to  subjection,  which  was 
more  fully  accomplished  in  Christ  than  in  any  other 
way.  He  has  not  only  gained  a  complete  victory  over 
the  devil,  and  sin,  and  death,  and  all  the  power  of  hell, 
— but  out  of  rebels  he  forms  every  day  a  willing  peo- 
ple," 2  when  he  subdues  by  his  word  the  obstinacy  of 
our  flesh.  His  enemies — to  which  class  all  wicked 
men  belong — are  held  bound  by  chains  of  iron,  and  are 
restrained  by  his  power  from  exerting  their  fury  beyond 
the  limits  which  he  shall  assign. 

And  gave  gifts  nnto  men.  There  is  rather  more  dif- 
ficulty in  this  clause,  for  the  words  of  the  Psalm  are, 
"  thou  hast  received  gifts  for  men,"  while  the  apostle 
changes  this  expression  into  gave  gifts^  and  thus  ap- 
pears to  exhibit  an  opposite  meaning.  Still  there  is 
no  absurdity  here,  for  Paul  does  not  always  quote  the 
exact  words  of  Scripture,  but,  after  referring  to  the 
passage,  satisfies  himself  wuth  conveying  the  substance 
of  it  in  his  own  language.  Now,  it  is  clear  that  the 
gifts  which  David  mentions  were  not  received  by  God 
for  himself,  but  for  his  people  ;  and  accordingly  we  are 
told,  in  an  earlier  part  of  the  Psalm,  that  "the  spoil" 
had  been  "divided"^  among  the  families  of  Israel. 
Since  therefore  the  intention  of  receiving  was  to  give 
gifts,  Paul  can  hardly  be  said  to  have  departed  from 
the  substance,  whatever  alteration  there  may  be  in  the 
words. 

At  the  same  time,  I  am  inclined  to  a  different  opi- 
nion, that  Paul  purposely  changed  the  w^ord,  and  employ- 
ed it,  not  as  taken  out  of  the  Psalm,  but  as  an  expres- 
sion of  his  own,  adapted  to  the  present  occasion.  Hav- 
ing quoted  from  the  Psalm  a  few  words  descriptive  of 
Christ's  ascension,  he  adds,  in  his  own  language,  and 
gave  gifts^ — for  the  purpose  of  drawing  a  comparison 

^  ]  Pet.  iii.  22.  ^  pg.  ex.  3.  ^  Ps.  Ixviii.   12. 


256  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

between  the  greater  and  the  less.  Paul  intends  to  show, 
that  this  ascension  of  God  in  the  person  of  Christ  was 
far  more  illustrious  than  the  ancient  triumphs  of  the 
church  ;  because  it  is  a  more  honourable  distinction  for 
a  conqueror  to  dispense  his  bounty  largely  to  all  classes, 
than  to  gather  spoils  from  the  vanquished. 

The  interpretation  given  by  some,  that  Christ  received 
from  the  Father  what  he  would  distribute  to  us,  is 
forced,  and  utterly  at  variance  with  the  apostle's  pur- 
pose. No  solution  of  the  difficulty,  in  my  opinion,  is 
more  natural  than  this.  Having  made  a  brief  quota- 
tion from  the  Psalm,  Paul  took  tlie  liberty  of  adding  a 
statement,  which,  though  not  contained  in  the  Psalm,  is 
true  in  reference  to  Christ — a  statement,  too,  by  which 
the  ascension  of  Christ  is  proved  to  be  more  illustrious, 
and  more  worthy  of  admiration,  than  those  ancient  ma- 
nifestations of  the  Divine  glory  which  David  enume- 
rates. 

9.  Noiv  that  he  ascended.  Here  again  the  slanderers 
exclaim,  that  Paul's  reasoning  is  trifling  and  childish. 
*'  Why  does  he  attempt  to  make  those  words  apply  to 
a  real  ascension  of  Christ,  wliich  were  figuratively  spo- 
ken about  a  manifestation  of  the  Divine  glory?  Who 
does  not  know  that  the  word  ascend  is  metaphorical  ? 
The  conclusion,  that  he  also  descended  first,  has  tliereforc 
no  weight." 

I  answer,  Paul  does  not  here  reason  in  the  manner  of 
a  logician,  as  to  what  necessarily  follows,  or  may  be  in- 
ferred, from  the  words  of  the  prophet.  He  knew  that 
what  David  spake  about  God's  ascension  was  metapho- 
rical. But  neither  can  it  be  denied,  that  the  expression 
])ears  a  reference  to  some  kind  of  liumiliation  on  tlie  part 
of  God  which  had  previously  existed.  It  is  this  humi- 
liation which  Paul  justly  infers  from  tlie  declaration 
that  God  had  ascended.  And  at  what  time  did  God 
descend  lower  than  when  Christ  emptied  himself?^  If 
ever  there  was  a  time  when,  after  appearing  to  lay  aside 
the  brightness  of  his  power,  God  ascended  gloriously,  it 

'  'AW'  lavTuv  tt:kv(0(Tt,  Phil.  ii.  7. 


VER.  9.]  TO  THE  EPIIESIANS.  25/ 

was  when  Christ  was  raised  from  our  lowest  condition 
on  earth,  and  received  into  heavenly  glory. 

Besides,  it  is  not  necessary  to  inquire  very  carefully 
into  the  literal  exposition  of  the  Psalm,  since  Paul  mere- 
ly alludes  to  the  prophet's  words,  in  the  same  manner 
as,  on  another  occasion,  he  accommodates  to  his  own  sub- 
ject a  passage  taken  from  the  writings  of  ]Moses.  "  The 
righteousness  which  is  of  faith  speaketh  on  this  wise, 
Say  not  in  thine  heart,  who  shall  ascend  into  heaven  ? 
(that  is,  to  bring  Christ  down  from  above  ;)  or,  who 
Bhall  descend  into  the  deep  ?  (that  is,  to  bring  up 
Christ  again  from  the  dead."  ^)  But  the  appropri- 
ateness of  the  application  which  Paul  makes  of  the 
passage  to  the  person  of  Christ  is  not  the  only  ground 
on  which  it  must  be  defended.  Sufficient  evidence  is 
afforded  by  the  Psalm  itself,  that  this  ascription  of  praise 
relates  to  Christ's  kingdom.  Not  to  mention  other 
reasons  which  miglit  bo  urged,  it  contains  a  distinct 
prophecy  of  the  calling  of  the  Gentiles. 

Into  the  lower  parts  of  the  earth.  These  words  mean 
nothing  more  than  the  condition  of  the  present  life.  To 
torture  them  so  as  to  make  them  mean  purgatory  or 
hell,  is  exceedingly  foolish.  The  argmnent  taken  from- 
the  comparative  degree,  "  the  loiver  parts,"  is  quite  un- 
tenable. A  comparison  is  drawn,  not  between  one  part 
of  the  earth  and  another,  but  between  the  whole  earth 
and  heaven.  From  that  lofty  habitation  Christ  descend- 
ed into  our  deep  gulf. 

That  ascended  up  far  above  all  heavens  ;  that  is,  be- 
yond this  created  world.  When  Christ  is  said  to  be  in 
heaven,  we  must  not  view  him  as  dwelling  among  the 
spheres  and  numbering  the  stars.  Heaven  denotes  a 
place  higher  than  all  the  spheres,  which  was  assigned 
to  the  Son  of  God  after  his  resurrection.  Not  that  it  is 
literally  a  place  beyond  the  world,  but  we  cannot  speak 
of  the  kinodom  of  God  without  using  our  ordinary  lan- 
guage. Others  again,  considering  that  the  expressions, 
above  all  heavens,  and  ascension  into  heaven,  are  of  the 

1  Rom.  X.  6,  7.    Deut.  xxx.  12. 
R 


258  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IT. 

same  import,  conclude  that  Christ  is  not  separated  from 
us  by  distance  of  place.  But  one  point  they  have  over- 
looked. When  Christ  is  placed  above  the  heavens,  or 
in  the  heavens,  all  that  surrounds  the  earth, — all  that 
lies  beneath  the  sun  and  stars,  beneath  the  whole  frame 
of  the  visible  world, — is  excluded. 

That  lie  mightJiU  all  things.  To  Jill  often  signifies  to 
finish,  and  it  might  have  that  meaning  here  ;  for  by  his 
ascension  into  heaven,  Christ  entered  into  the  possession 
of  the  authority  given  to  him  by  the  Father,  that  he 
might  rule  and  govern  all  things.  But  a  more  beautiful 
view,  in  my  opinion,  will  be  obtained  by  connecting 
two  meanings  which,  thougl}  apparently  contradictory, 
are  perfectly  consistent.  When  we  hear  of  the  ascen- 
sion of  Christ,  it  instantly  strikes  our  minds  that  he  is 
removed  to  a  great  distance  from  us  ;  and  so  he  actually 
is,  with  respect  to  his  body  and  human  presence.  But 
Paul  reminds  us  that,  while  he  is  removed  from  us  in 
bodily  presence,  \\q  fills  all  things  by  the  power  of  his 
Spirit.  Wherever  the  right  hand  of  God,  which  em- 
braces heaven  and  earth,  is  displayed,  Christ  is  spiri- 
tually present  by  his  boundless  power  ;  although,  as  re- 
spects his  body,  the  saying  of  Peter  holds  true,  that  "  the 
heaven  must  receive  him  until  the  times  of  restitution 
of  all  things,  which  God  hath  spoken  by  the  mouth  of 
all  his  holy  prophets  since  the  world  began.'"'  ^ 

By  alluding  to  the  seeming  contradiction,  the  apostle 
has  added  not  a  little  beauty  to  his  language.  He  as- 
cended, but  it  was  that  he,  who  was  formerly  bounded  by 
a  little  space,  might  fill  all  things.  But  did  he  not  fill 
them  bifora  ?  In  his  divine  nature,  I  own,  he  did  ;  but 
the  power  of  liis  Spirit  was  not  so  exerted,  nor  his  pre- 
sence so  manifested,  as  after  he  had  entered  into  tho 
possess'on  of  his  kingdom.  "  The  I  f  oly  Ghost  was  not  yet 
given,  because  tliat  Jesus  was  not  yet  glorified."  ^  And 
again,  "  It  is  expedient  for  you  that  1  go  away  ;  for,  if 
I  go  not  away,  the  Comforter  will  not  come  to  you."  ^ 
Tn  a  word,  when  he  began  to  sit  at  the  right  of  the 
Father,  he  began  also  to  fill  all  things. 

»  Ac's  iii   21.         3  John  yii.  39.  "  John  xvi.  7. 


VETl.    1  ] .]  TO  TUE  EPHESIANS.  250 

1 1 .  And  he  gave  some,  apostles  ;  and  some,  pro- 
phets :  and  some,  evangelists ;  and  some,  pastors 
and  teachers  ;  12.  For  the  perfecting  of  the  saints, 
for  the  work  of  the  ministry,  for  the  edifying  of 
the  body  of  Christ:  13.  Till  we  all  come  in  the 
unity  of  the  faith,  and  of  the  knowledge  of  the  Son 
of  God,  unto  a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ :  14.  That  we 
henceforth  be  no  more  children,  tossed  to  and  fro, 
and  carried  about  with  every  wind  of  doctrine,  by 
thesleightof  men,  and  cunning  craftiness,  whereby 
they  he  in  wait  to  deceive. 

He  returns  to  explain  the  distribution  of  gifts,  and  il- 
lustrates at  greater  length  what  he  had  slightly  hinted, 
that  out  of  this  variety  arises  unity  in  the  church,  as 
the  various  tones  in  music  produce  sweet  melody.  The 
external  ministry  of  the  word  is  also  commended,  on  ac- 
count of  the  advantages  vviiich  it  yields.  Certain  men, 
appointed  to  that  office,  are  employed  in  preaching  the 
gospel.  This  is  the  arrangement  by  which  the  Lord  is 
pleased  to  govern  his  church,  to  maintain  its  existence, 
and  ultimately  to  secure  its  highest  perfection. 

It  may  excite  surprise,  that,  when  the  gifts  of  the 
Holy  Spirit  form  the  subject  of  discussion,  Paul  should 
enumerate  offices  instead  of  gifts.  But  when  men  are 
called  by  God,  gifts  are  necessarily  connected  with  of- 
fices. God  does  not  confer  on  men  the  mere  name  of 
Apostles  or  Pastors,  but  endows  them  with  gifts,  with- 
out whicli  they  cannot  properly  discharge  their  office. 
He  W'hom  God  has  appointed  to  be  an  apostle  does  not 
bear  an  empty  and  useless  title  ;  for  the  Divine  com- 
mand, and  the  ability  to  perform  it,  go  together.  Let  us 
now  examine  the  words  in  detail. 

IL  And  he  gave.  The  government  of  the  church, 
by  the  preaching  of  the  word,  is  first  of  all  declared  to 
be  no  human  contrivance,  but  a  most  sacred  ordinance 
of  Christ.  The  apostles  did  not  appoint  themselves, 
but  were  chosen  by  Christ ;  and  at  the  present  day, 
true  pastors  do  not  rashly  thrust  themselves  forward 


2C'0  ON  THE  EPISTLE  OF  PAUL  [[CHAP.  IV. 

by  their  own  judgment,  but  are  raised  up  by  the  Lord. 
In  short,  the  government  of  the  church  by  the  ministry 
of  the  word  is  not  a  contrivance  of  men,  but  an  appoint- 
ment made  by  the  Son  of  God.  As  his  own  unaltera- 
ble law,  it  demands  our  assent.  They  who  reject  or 
despise  this  ministry,  offer  insult  and  rebellion  to  Christ 
its  Author.  It  is  himself  who  gave  them  ;  for  if  he 
does  not  raise  them  up,  there  will  be  none.  Another 
inference  is,  that  no  man  will  be  fit  or  qualified  for  so 
distinguished  an  office  w^ho  has  not  been  formed  and 
moulded  by  the  hand  of  Christ  himself.  To  Christ  wo 
owe  it  that  we  have  ministers  of  the  gospel,  that  they 
abound  in  necessary  qualifications,  that  they  execute  the 
trust  committed  to  them.     All,  all  is  his  gift. 

Some,  apostles.  The  different  names  and  offices  as- 
signed to  different  persons  take  their  rise  from  that  di- 
versity of  the  members  which  goes  to  form  the  com- 
pleteness of  the  whole  body, — every  ground  of  emula- 
tion, and  envy,  and  ambition,  being  thus  removed.  If 
every  person  shall  display  a  selfish  character,  shall  strive 
to  outshine  his  neiohbour,  and  shall  disreo-ard  all  con- 
cerns  but  his  own, — or,  if  more  eminent  persons  shall 
be  the  object  of  envy  to  those  who  occupy  a  lower  place, 
— in  each,  and  in  all  of  these  cases,  gifts  are  not  ajiplied 
to  their  proper  use.  The  gifts  bestowed  on  individuals 
are  intended,  not  to  be  held  for  their  personal  and  se- 
parate interests,  but  to  be  employed  for  the  benefit  of 
the  whole.  Of  the  offices  which  are  here  enumerated  we 
have  already  spoken  at  considerable  length,^  and  shall 
now  say  nothing  more  than  the  exposition  of  the  pas- 
sage seems  to  demand-.  Five  classes  of  office-bearers  are 
mentioned,  though  on  this  point,  I  am  aware,  there  is 
a  diversity  of  opinion,  for  some  consider  the  two  last  to 
make  but  one  office.  Leaving  out  of  view  the  opinions 
of  others,  I  shall  proceed  to  state  my  own. 

I  take  the  word  Apostles  not  in  that  general  sense 
which  the  derivation  of  the  term  might  v/arrant,  but  in 
its  own  peculiar  signification,  for  those  highly  favoured 

*  See  1  Cor.  xii. 


VER.  11.]  TO  THE  EPHESIANS.  261 

persons  whom  Christ  exalted  to  the  highest  honour. 
Such  were  the  twelve,  to  whose  number  Paul  was  after- 
wards added.  Their  office  was,  to  spread  the  doctrine 
of  tlie  gospel  throughout  the  whole  world,  to  plant 
churches,  and  to  erect  the  kingdom  of  Christ.  They 
had  not  churches  of  their  own  committed  to  them,  but 
the  injunction  given  to  all  of  thera  was  to  preach  the 
gospel  wherever  they  went. 

Next  to  them  come  the  Bcan^elists,  who  w^ere  close- 
ly allied  in  the  nature  of  their  office,  but  held  an  infe- 
rior rank.  To  this  class  belonged  Timothy  and  others ; 
for  while  Paul  mentions  them  along  with  himself  in  the 
salutations  of  his  Epistles,  he  does  not  speak  of  them  as 
iiis  companions  in  the  apostlesliip,  but  claims  this  name 
as  peculiarly  his  ovvn.  The  services  in  which  the  Lord 
employed  them  were  auxiliary  to  those  of  the  apostles, 
to  whom  they  Vv^ere  next  in  rank.  To  these  two  classes 
the  apostle  adds^py^ophet'i.  By  this  name  some  under- 
stand tliose  persons  who  possessed  the  gift  of  predict- 
ing future  events,  among  whom  was  Agabus.^  But  as 
doctrine  is  the  present  subject,  I  would  rather  define 
the  word  prophets,  as  on  a  former  occasion,^  to  mean  dis- 
tinguished interpreters  of  prophecies,  who,  by  a  remark- 
able gift  of  revelation,  applied  them  to  the  subjects 
which  they  had  occasion  to  handle ;  not  excluding, 
however,  the  gift  of  prophecy,  by  which  their  doctrinal 
instruction  was  usually  accompanied. 

Pastors  and  Teachers  are  supposed  by  some  to  de- 
note one  office,  because  the  apostle  does  not,  as  in  the 
other  parts  of  the  verse,  say,  and  some  ^pastors;  andsome^ 
teacher's;  hwi,  and  some,  pastors  and  teachers?  Chry- 
sostom  and  Augustine  are  of  this  opinion,  not  to 
mention  the  commentaries  of  Ambrose,  whose  obser- 
vations on  the  subject  are  truly  childisli  and  unworthy 
of  himself.  I  partly  agree  with  them,  that  Paul  speaks 
indiscriminately  of  pastors  and  teachers  as  belonging 
to  one  and  the  same  class,  and  that  the  name  teacher 
does  to  some  extent  apply  to  all  pastors.  But  this 
does   not  appear  to  me  a  sufficient   reason  why  two 

'  Acts  xi.  28.  xxi.  10.  ^  1  Cor.  xiv, 

°  Tovg  de,  evayyeXiardg'     tovq  Es,  Troi^ikvag  /cat  didacTKaXovc. 


262  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

offices,  wliich  I  find  to  differ  from  each  other,  should 
be  confounded.  Teaching  is  no  doubt  the  duty  of  all 
pastors,  but  to  maintain  sound  doctrine  requires  a  talent 
for  interpreting  Scripture,  and  a  man  may  be  a  teacher 
who  is  not  qualified  to  preach. 

Pastors,  in  my  opinion,  are  those  who  have  the  charge 
of  a  particular  flock  ;  though  I  have  no  objection  to 
their  receiving  the  name  of  teachers^  if  it  be  understood 
that  there  is  a  distinct  class  of  teachers^^  who  preside 
both  in  the  education  of  pastors  and  in  the  instruction 
of  the  whole  cliurch.  It  may  sometimes  happen  that 
the  same  person  is  both  a  pastor  and  a  teacher,  but  the 
duties  to  be  performed  are  entirely  different.  Of  the 
five  offices  which  are  here  enumerated,  not  more  than 
the  two  last  are  intended  to  be  perpetual.  Apostles, 
Evangelists,  and  Prophets  were  bestowed  on  the  church 
for  a  limited  time  only, — except  in  those  cases  where 
religion  has  fallen  into  decay,  and  evangelists  are  raised 
u])  in  an  extraordihary  manner,  to  restore  the  pure  doc- 
trine which  had  been  lost. 

Papists  have  some  reason  to  complain  that  their  pri- 
macy, of  which  they  boast  so  mucl),  is  openly  insulted 
in  this  passage.  Tlie  subject  of  discussion  is  the  unity 
of  the  church.  Paul  inquires  into  the  means  by  which 
its  continuance  is  secured,  and  the  outward  expressions 
by  which  it  is  promoted,  and  comes  at  length  to  the 
government  of  the  church.  If  he  knew  a  primacy  which 
had  a  fixed  residence,  was  it  not  his  duty,  for  tlie  bene- 
fit of  the  whole  church,  to  exhibit  one  ministerial  head 
placed  over  all  the  members,  under  whose  government 
we  are  collected  into  one  body  ?  We  must  either  charge 
Paul  with  inexcusable  neglect  and  foolishness,  in  leaving 
out  the  most  appropriate  and  powerful  argument,  or  we 
must  acknowledge  that  this  primacy  is  at  variance  with 
the  appointment  of  Christ.  In  truth,  he  plainly  njects 
it  as  without  foundation,  when  he  ascribes  superiority 
to  Christ  alone,  and  represents  the  apostles,  and  all  the 
pastors,  as  indeed  inferior  to  llim,  but  associated  on  an 

^  Doctorum. 


VER.  12.]  TO  THE  EPIIESIANS.  263 

equal  level  with  each  other.  There  is  no  passage  of 
Scripture  by  which  that  tyrannical  hierarchy,  regulated 
by  one  earthly  head,  is  more  completely  overturned. 
Paul  has  been  followed  by  Cyprian,  who  gives  a  short 
and  clear  definition  of  what  forms  the  only  lawful  mo- 
narchy in  the  church.  There  is,  he  says,  one  bishoprick,^ 
which  unites  the  various  parts  into  one  whole.  This 
hishoprick  he  claims  for  Christ  alone,  leaving  the  admi- 
nistration of  it  to  individuals,  but  in  a  united  capacity, 
no  one  being  permitted  to  exalt  himself  above  others. 

12.  For  the  perfecting  of  the  saints^  oi;  for  the  reneic- 
ing.  2  In  this  version  I  follow  Erasmus,  not  because  I 
prefer  his  view,  but  to  allow  the  reader  an  opportunity 
of  comparing  his  version  with  the  Yulgate  and  with 
mine,  and  then  choosing  for  himself.  The  old  transla- 
tion was,ybr  the  completeness.^  Tlie  Greek  word  em- 
ployed by  Paul,^  signifies  literally  the  adaptation  of 
things  possessing  symmetry  and  proportion,  just  as,  in 
the  human  body,  the  members  are  united  in  a  proper 
and  regular  manner, — so  that  the  word  comes  to  sig- 
nify perfection.  But  as  Paul  intended  to  express  here 
a  just  and  orderly  arrangement,  I  prefer  the  word  s'ettlt- 
ment^  or  constitution,  taking  it  in  that  sense  in  which  a 
commonwealth,  or  kingdom,  or  province,  is  said  to  be 
settled^  ^  when  confusion  gives  place  to  the  regular  ad- 
ministration of  law. 

For  the  work  of  the  ministry.  ^  God  might  himself 
have  performed  this  work,  if  he  had  chosen  ;  but  he  has 
committed  it  to  the  ministry  of  men.  This  is  intended 
to  anticipate  an  objection.  "  Cannot  the  church  be 
constituted  and  properly  arranged,  without  the  instru- 
mentality of  men  ?"  Paul  asserts  that  a  ministry  is  re- 
quired, because  such  is  the  will  of  God. 

For  the  edifying  of  the  body  of  Christ.  This  is  the 
same  thing  with  what  he  had  formerly  denominated  the 


'   Unns  Episcopatt(S.  "  ^d  Instanrutionem. 

^  Consummationem.     *  KaraprKXi-ibv.  ^  Constitatio. 

^  Constitui  rempublicam,  aut  regnum,  aut  provinciain. 


264  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

settlement^  or  perfecting  ^  of  the  saints.  Our  true  com- 
pleteness and  perfection  consist  in  our  beino-  united  in 
tlic  one  body  of  Christ.  No  language  more  liigbly  com- 
mendatory of  the  ministry  of  the  word  could  have  been 
employed,  than  to  ascribe  to  it  this  effect.  What  is 
more  excellent  than  to  produce  the  true  and  complete 
perfection  of  the  church  ?  And  yet  this  work,  so  admi- 
rable and  divine,  is  here  declared  by  the  apostle  to  be 
accomplished  by  the  external  ministry  of  the  word. 
That  those  who  neglect  this  instrument  should  hope  to 
become  perfect  in  Christ  is  utter  madness.  Yet  such 
are  the  fanatics,  on  the  one  hand,  who  pretend  to  be  fa- 
voured with  secret  revelations  of  the  Spirit, — and  proud 
men,  on  the  other,  who  imagine  that  to  them  the  pri- 
vate reading  of  the  Scriptures  is  enough,  and  that  they 
have  no  need  of  the  ordinary  ministry  of  the  church. 

If  the  edification  of  the  church  proceeds  from  Christ 
alone,  he  has  surely  a  right  to  prescribe  in  what  manner 
it  shall  be  edified.  But  Paul  expressly  states,  that,  ac- 
cording to  the  command  of  Christ,  no  real  union  or  per- 
fection is  attained,  but  by  the  outward  preaching.  We 
must  allow  ourselves  to  be  ruled  and  taught  by  men. 
This  is  tlie  universal  rule,  which  extends  equally  to  the 
highest  and  to  the  lowest.  The  church  is  the  common 
mother  of  all  the  godly,  which  bears,  "  nourishes,  and 
brings  up"^  children  to  God,  kings  and  peasants  alike  ; 
and  this  is  done  by  the  ministry.  Those  who  neglect  or 
despise  this  order,  choose  to  be  wiser  than  Christ.  Woo 
to  the  pride  of  such  men  !  It  is,  no  doubt,  a  thing  in 
itself  possible  that  Divine  influence  alone  should  make 
us  perfect  without  human  assistance.  But  the  present 
inquiry  is  not  what  the  power  of  God  can  accomplish, 
but  what  is  the  will  of  God  and  the  appointment  of 
Christ.  In  emi)loying  human  instruments  for  accom- 
plishing their  salvation,  God  has  conferred  on  men  no 
ordinary  favour.  Nor  can  any  exercise  be  found  better 
adapted  to  promote  unity  than  to  gather  around  the 
common  doctrine — the  standard  of  our  General. 

^  KarapTKTfioy,  '  Isa.  i.  2. 


TER.  ]3.]  TO  THE  EPHESIANS.  265 

13.  Till  we  all  come.  Paul  had  already  said,  that  by 
the  ministry  of  men  the  church  is  regulated  and  go- 
verned, so  as  to  attain  the  highest  perfection.  But  his 
commendation  of  the  ministry  is  now  carried  farther. 
The  necessity  for  ^Yhich  he  had  pleaded  is  not  confined 
to  a  single  day,  but  continues  to  the  end.  Or,  to  speak 
more  plainly,  he  reminds  his  readers  that  the  use  of  the 
ministry  is  not  temporal,  like  that  of  a  school  for  chil- 
dren, ^  but  constant,  so  long  as  we  remain  in  the  world. 
Enthusiasts  dream  that  the  use  of  the  ministry  ceases  as 
soon  as  we  have  been  led  to  Christ.  Proud  men,  who 
carry  their  desire  of  knowledge  beyond  what  is  proper, 
look  down  with  contempt  on  the  elementary  instruction 
of  childhood.  But  Paul  maintains  that  we  must  perse- 
vere in  this  course  till  all  our  deficiencies  are  supplied  ; 
that  we  must  make  progress  till  death,  under  the  teach- 
ing of  Christ  alone  ;  and  that  we  must  not  be  ashamed 
to  be  the  scholars  of  the  church,  to  which  Christ  has 
committed  our  education. 

In  the  unity  of  the  faith.  But  ought  not  the  unity  of 
the  faith  to  reign  among  us  from  the  very  commence- 
ment ?  It  does  reign,  I  acknowledge,  among  the  sons 
of  God,  but  not  so  perfectly  as  to  make  them  come  to- 
gether. Such  is  the  weakness  of  our  nature,  that  it  is 
enough  if  every  day  brings  some  nearer  to  others,  and 
all  nearer  to  Christ.  The  expression,  till  ice  come.,^ — 
till  we  attain.^  ^ — till  v/e  meet  together, — denotes  that 
closest  union  to  v»hicli  we  still  aspire,  and  which  we 
shall  never  reach,  until  this  garment  of  the  flesh,  which 
is  always  accompanied  by  some  remains  of  ignorance 
and  weakness,  shall  have  been  laid  aside. 

And  of  the  knowledge  of  the  Son  of  God.  This  clause 
appears  to  be  added  for  the  sake  of  explanation.  It 
was  the  apostle's  intention  to  explain  what  is  the  nature 
of  true  faith,  and  in  what  it  consists.  To  the  Son  of 
God  alone  faith  ought  to  look, — on  him  it  relies, — in 
him  it  rests  and  terminates.  If  it  proceed  farther,  it 
will  disappear,  and  will  no  longer  be  faith,  but  a  delu- 

'  Trai^ayioyla,  Gal.  iii.  24. 

*  I'lTZitiQ  KCCTavrijaoj,  Phil.  iii.  11. 


266  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

sion.  Let  us  remember,  that  true  faith  confines  its  view 
so  entirely  to  Christ,  that  it  neither  knows,  nor  desires 
to  know,  any  thing-  else. 

C/nto  a  petfect  man.  What  is  the  highest  perfection 
of  Christians  ?  How  is  that  perfection  attained  ?  Full 
manhood  is  found  in  Christ ;  for  foolish  men  do  not,  in 
a  proper  manner,  seek  their  perfection  in  Christ.  It 
ought  to  be  held  as  a  fixed  principle  among  us,  that  all 
that  is  out  of  Christ  is  hurtful  and  destructive.  Who- 
ever is  a  man  in  Christ,  is  in  every  respect  a  perfect 
man.  The  stature  of  the  fulness^  or,  the  age  ^  offulnessy 
means — full  or  mature  age.  No  mention  is  made  of  old 
age,  for  in  the  Christian  progress  no  place  for  it  is 
found.  Whatever  becomes  old  has  a  tendency  to  de- 
cay ;  but  the  vigour  of  tliis  spiritual  life  is  continually 
advancing. 

14.  Tliat  we  henceforth  he  no  more  children.  Having 
spoken  of  that  perfect  manhood,  towards  which  we  are 
proceeding  throughout  the  whole  course  of  our  life,  lie 
reminds  us  that,  during  such  a  progress,  we  ought  not 
to  resemble  children.  An  intervening  period  is  thus 
})ointed  out  between  childhood  and  man's  estate.  Those 
arc  children  who  have  not  yet  advanced  a  step  in  the 
way  of  the  Lord,  but  who  still  hesitate, — who  have  not 
yet  determined  what  road  they  ought  to  choose,  but 
move  sometimes  in  one  direction  and  sometimes  in  an- 
other, always  doubtful,  always  wavering.  Those, 
again,  who  are  thoroughly  founded  in  the  doctrine  of 
Christ,  though  not  yet  perfect,  have  so  much  wisdom 
and  vigour  as  to  choose  properly,  and  proceed  steadily, 
in  the  right  course.  Thus  we  find  that  the  life  of  be- 
lievers, marked  by  a  constant  desire  and  progress  to- 
wards those  attainments  which  they  shall  ultimately 
reach,  bears  a  resemblance  to  youth.  At  no  period  of  this 
life  are  we  men.  But. let  not  such  a  statement  be  car- 
ried to  the  other  extreme,  as  if  there  were  no  progress 
beyond  childhood.  After  being  born  to  Christ,  wo 
ought  to  grow,  and  "  not  to  be  children  in  understand- 


TFR.  14.]  TO  THE  EPHESIAXS.  267 

ing."  ^  Hence  It  appears  what  kind  of  Christianity  the 
Popish  system  must  be,  wlien  the  pastors  labour,  to  the 
utmost  of  their  power,  to  keep  the  people  in  absolute 
infancy. 

Tossed  to  and  fro ^  and  carried  about.  The  distress- 
ing hesitation  of  those  who  do  not  place  absolute  reli- 
ance on  the  word  of  the  Lord,  is  illustrated  by  two 
striking  metaphors.  The  first  is  taken  from  small  ships, 
exposed  to  the  fury  of  the  billows  in  the  open  sea,  hold- 
ing no  fixed  course,  guided  neither  by  skill  nor  design, 
but  hurried  along  by  the  violence  of  the  tempest.  The 
next  is  taken  from  straws,  or  other  light  substances, 
which  are  carried  hither  and  thither  as  the  wind  drives 
them,  and  often  in  opposite  directions.  Such  must  be 
the  changeable  and  unsteady  character  of  all  who  do  not 
rest  on  the  foundation  of  God's  eternal  truth.  It  is 
their  just  punishment  for  looking,  not  to  God,  but  to 
men.  Paul  declares,  on  the  other  hand,  that  faith, 
which  rests  on  the  word  of  God,  stands  unshaken 
against  all  the  attacks  of  Satan. —  With  every  ivind  of 
doctrine.  By  a  beautiful  metaphor,  all  the  doctrines  of 
men,  by  which  w'e  are  drawn  away  from  the  simplicity 
of  the  gospel,  are  called  winds.  God  gave  us  his  word, 
by  which  we  might  have  placed  ourselves  beyond  the 
possibility  of  being  moved  ;  but,  giving  way  to  the  con- 
trivances of  men,  we  are  carried  about  in  all  directions. 

By  the  sleight  of  men.  There  will  always  be  impos- 
tors, who  make  insidious  attacks  upon  our  faith  ;  but, 
if  we  are  fortified  by  the  truth  of  God,  their  efforts  will 
be  unavailing.  Both  parts  of  this  statement  deserve 
our  careful  attention.  When  new  sects,  or  wricked 
tenets,  spring  up,  m.any  persons  become  alarmed.  But 
the  attempts  of  Satan  to  darken,  by  his  falsehoods,  tlie 
pure  doctrine  of  Christ,  are  at  no  time  interrupted  ;  and 
it  is  the  will  of  God  that  these  struggles  should  be  tho 
trial  of  our  fakh.  When  we  are  informed,  on  the  other 
hand,  that  the  best  and  readiest  defence  against  every 
kind  of  error  is  to  bring  forward  the  doctrine  which  we 

^  1  Cor.  xu.  20. 


268  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  IV. 

have  learned  from  Christ  and  his  apostles,  this  surely 
is  no  ordinary  consolation. 

With  wliat  awful  wickedness,  then,  arc  Papists 
chargeable,  who  take  away  from  the  word  of  God  every 
thing  like  certainty,  and  maintain  that  there  is  no 
steadiness  of  faith,  but  what  depends  on  the  authority 
of  men  !  If  a  man  entertain  any  doubt,  it  is  in  vain  to 
bid  him  consult  the  w^ord  of  God  :  he  must  abide  by 
their  decrees.  But  we  have  embraced  the  law,  the  pro- 
phets, and  tlie  gospel.  Let  us  therefore  confidently  ex- 
pect that  we  shall  reap  the  advantage  which  is  here  pro- 
mised,— that  all  the  impostures  of  men  will  do  us  no 
harm.  They  will  attack  us,  indeed,  but  they  will  not 
prevail.  ^Ye  are  entitled,  I  acknowledge,  to  look  for 
the  dispensation  of  sound  doctrine  from  the  churcli,  for 
God  has  committed  it  to  her  charge  ;  but  wdien  Papists 
avail  themselves  of  the  disguise  of  the  church  for  bury- 
ing doctrine,  they  give  sufficient  proof  that  they  have"  a 
diabolical  synagogue. 

The  Greek  word^  translated  sleight,  is  taken  from 
players  at  dice,  who  are  accustomed  to  practise  many 
arts  of  deception.  Tlie  words,  h?/  cunning  craftiness,  ^ 
intimate  that  the  ministers  of  Satan  are  deeply  skilled 
in  imposture  ;  and  it  is  added,  wherehy  they  tie  in  wait 
to  deceive.^  All  this  should  rouse  and  sharpen  our 
minds  to  profit  by  the  word  of  God.  If  w^e  neglect  to 
do  so,  we  may  fall  into  the  snares  of  our  enemies,  and 
endure  the  severe  punishmeut  of  our  sloth. 

15.  But,  speaking  the  truth  in  love,  may  grow 
up  into  him  in  all  things,  which  is  the  head,  even 
Christ:  16.  From  whom  the  whole  body,  fitly 
joined  together  and  compacted  by  that  which  every 
joint  supplieth,  according  to  the  effectual  working 
in  the  measure  of  every  part,  maketh  increase  of 
the  body,  unto  the  edifying  of  itself  in  love. 

1.5.  BiUf  speaking  the  truth.  Having  already  said  that 
■^  Tr^)oQ  Ti)v  [.ifOodeiav  riiQ  irXdvij^. 


VER.  15.]  TO  THE  EPHESIANS.  269 

we  ought  not  to  be  children,  without  reason  and  judg- 
ment, he  now  enjoins  us  to  grow  up  in  the  truth.  Thougli 
we  have  not  arrived  at  man's  estate,  we  ought  at  least, 
as  we  have  already  said,  to  be  advanced  children.  The 
word  of  God  in  us  ought  to  be  so  strong,  that  all  the 
contrivances  and  attacks  of  Satan  shall  not  draw  us  from 
our  course;  and  yet,  as  we  have  not  hitherto  attained 
full  and  complete  strength,  we  must  make  progress 
until  death.  He  points  out  the  design  of  this  progress, 
that  Christ  may  be  the  head.,  "  that  in  all  things  he  may 
have  the  pre-eminence,"  ^  and  that  in  him  alone  we 
may  grow  in  vigour  or  in  stature.  Again,  we  see  that 
no  man  is  excepted  ;  all  are  enjoined  to  be  subject,  and 
to  take  their  own  places  in  the  body. 

What  aspect  then  does  Popery  present,  but  that  of  a 
crooked,  deformed  ]:)erson  ?  Is  not  the  whole  sym- 
metry of  the  church  destroyed,  when  one  man,  acting  in 
opposition  to  the  head,  refuses  to  be  reckoned  one  of  the 
members  ?  The  Papists  deny  this,  and  allege  that  the 
Pope  is  nothing  more  than  a  ministerial  head.  But 
such  cavils  do  them  no  service.  The  tyranny  of  their 
idol  must  be  acknowledged  to  be  altogether  inconsistent 
with  that  order  which  Is  here  recommended.  In  a 
word,  a  healthful  condition  of  the  church  requires  that 
Christ  alone  "  must  Increase,"  and  all  others  "  must 
decrease."^  \yhatever  increase  we  obtain  must  be  re- 
gulated In  such  a  manner,  that  we  shall  remain  in  our 
own  place,  and  contribute  to  exalt  the  head. 

When  he  bids  us  give  heed  to  the  truth  m  love.^  he 
uses  the  preposition  in,^  like  the  corresponding  Hebrew 
one,'*  as  signifying  icith, — speaking  the  truth  with  love. 
If  each  individual,  Instead  of  attending  exclusively  to 
his  own  concerns,  shall  desire  mutual  Intercourse,  there 
will  be  agreeable  and  general  progress.  Such,  the 
Apostle  assures  us,  must  be  the  nature  of  this  harmony, 
that  men  shall  not  be  suffered  to  forget  the  claims  of 
truth,  or,  disregarding  them,  to  frame  an  agreement 
according  to  their  ovvu  views.      This  proves  the  wick- 

^  Col.  i.  18.  2  John  iii.  30.  ^  h:  *  '^ 


270  ON  THE  EPISTLE  OF  PAUL  [CHAP.  IT. 

eduess  of  tlie  Papists,  wlio  lay  aside  the  word  of  God, 
and  labour  to  force  our  compliance  with  their  decisions. 

16.  From  whom  the  ivhole  body.  All  our  increase 
should  tend  to  exalt  more  highly  the  glory  of  Christ. 
This  is  now  proved  by  the  best  possible  reason.  It  is 
he  who  supplies  all  our  wants,  and  without  whose  pro- 
tection we  cannot  be  safe.  As  the  root  conveys  sap  to 
the  whole  tree,  so  all  the  vigour  which  we  possess  must 
flow  to  us  from  Christ.  There  are  three  things  here 
which  deserve  our  attention.  The  first  is  what  has  now 
been  stated.  All  the  life  or  health  which  is  diffused 
througli  the  members  flows  from  tlic  head  ;  so  that  the 
members  occujiy  a  subordinate  rank.  The  second  is, 
that,  by  tlie  distribution  made,  the  limited  share  of  each 
renders  tlie  communication  between  all  the  members  ab- 
solutely necessary.  The  third  is,  that,  without  mutual 
love,  the  health  of  the  body  cannot  be  maintained. 
Through  the  members,  as  canals,  is  conveyed  from  tlio 
liead  all  tliat  is  necessary  for  the  nourishment  of  the 
body.  While  this  connection  is  upheld,  the  body  is 
alive  and  healthy.  Each  member,  too,  has  its  own  pro- 
per share,— «ccorf/««^r  to  the  effectual  tvorking  in  the 
measure  of  everij part. 

Lastly,  he  shows  that  by  love  the  church  is  edified, — 
unto  the  edi fifing  of  itself  in  love.  No  increase  is  advan- 
tageous, which  does  not  bear  a  just  proportion  to  the 
whole  body.  That  man  is  mistaken  who  desires  his 
own  separate  growth.  If  a  leg  or  arm  should  grow  to 
a  prodigious  size,  or  the  mouth  be  more  fully  distended, 
would  the  undue  enlargement  of  those  parts  be  other- 
wise than  injurious  to  the  whole  frame  ?  If  we  wish  to 
be  considered  members  of  Christ,  let  no  man  be  any 
thing  for  himself,  but  let  ns  all  be  whatever  we  are  for 
the  benefit  of  each  other.  This  is  accomplished  by  love; 
and  when  it  does  not  reign,  there  is  no  edification,  but 
an  absolute  scattering  of  the  church. 

17.  This  I  say  therefore,  and  testify  in  the  Lord, 
tliat  yo  henceforth  walk  not  as  other  Gentiles 
walk,  in  the  vanity  of  their  mind  ;  18.  Having  the 


VER.  17-]  TO  THE  EPHESIANS.  271 

understanding  darkened,  being  alienated  from  the 
life  of  God  through  the  ignorance  that  is  in  them, 
because  of  the  blindness  of  their  heart :  19.  Who 
being  past  feeling,  have  given  themselves  over 
unto  lasciviousness,  to  work  all  uncleanness  with 
greediness. 

17.  This  I  say  therefore.  That  government  which 
Christ  has  appointed  for  tlie  edification  of  liis  church 
has  now  been  considered.  He  next  inquires  what  fruits 
the  doctrine  of  the  gospel  ought  to  yield  in  the  lives  of 
Christians ;  or,  if  you  prefer  it,  he  begins  to  explain 
minutely  the  nature  of  that  edification  by  which  doc- 
trine ought  to  be  followed.  That  ye  hencefoi^th  walk 
not  in  vanity.  He  first  exhorts  them  to  renounce  the 
vanity  of  unbelievers,  arguing  from  its  inconsistency 
with  their  present  views.  That  those  who  have  been 
taught  in  the  school  of  Christ,  and  enlightened  by  the 
doctrine  of  salvation,  should  follow  vanity,  and  in  every 
respect  resemble  those  unbelieving  and  blind  nations  on 
whom  no  light  of  truth  has  ever  shone,  would  be  singu- 
larly foolish.  On  this  ground  he  very  properly  calls 
upon  them  to  demonstrate,  by  their  life,  that  they  had 
gained  some  advantage  by  becoming  the  disciples  of 
Christ.  To  impart  to  his  exlioitation  the  greater  ear- 
nestness, he  beseeches  them  by  the  name  of  God, — this 
I  say  and  testify  in  the  Lord, — reminding  them  that,  if 
they  despised  this  instruction,  they  must  one  day  give 
an  account. 

As  other  Gentiles  walk.  He  means  those  who  had 
not  yet  been  converted  to  Christ.  But,  at  the  same  time, 
he  reminds  the  Ephesians  how  necessary  it  was  that 
they  should  repent,  since  by  nature  they  resembled  lost 
and  condemned  men.  The  miserable  and  shocking  con- 
dition of  other  nations  is  held  out  as  the  motive  to  a 
change  of  disposition.  He  asserts  that  believers  diflfer 
from  unbehevers  ;  and  points  out,  as  w^e  shall  sec,  the 
causes  of  this  ditl'erence.  With  regard  to  the  former, 
he  cjiarges  their  mind  with  vanity  ;  and  let  us  remem- 
ber, that  he  speaks  generally  of  all  who  have  not  been 


272  ON  THE  EPISTLE  OF  PAUL     [cnAP.  IV. 

renewed  by  the  Spirit  of  Clirist. — In  the  vaniti/  of  their 
mind.  Now,  the  mind  ^  holds  the  highest  rauk  in  the 
human  constitution, — is  the  seat  of  reason, — presides 
over  the  will, — and  restrains  sinful  desires  ;  so  that  our 
theologians  of  the  Sorbonne  are  in  the  habit  of  calling 
her  the  queen.  But  Paul  makes  the  mind  to  consist  of 
nothing  else  than  vanity  ;  and,  as  if  he  had  not  ex- 
pressed his  meaning  strongly  enough,  he  gives  no  better 
title  to  her  daughter,  the  understanding. 

18.  Having  the  understanding  darkened.  Such  is  my 
interpretation  of  the  word  understanding  ;  ^  for,  though 
it  signifies  tlio  thought,  yet,  as  it  is  in  the  singular 
number,  it  refers  to  the  thinking  faculty.  ^  Having 
formerly  assorted  that  men  see  nothing,  he  now  adds, 
that  they  are  blind  in  reasoning,  even  on  the  most  im- 
portant subjects.  Let  men  now  go  and  be  proud  of 
free-will,  whose  guidance  is  here  marked  by  so  deep  dis- 
grace. But  experience,  w^e  shall  be  told,  is  openly  at 
variance  with  thisj  opinion ;  for  men  are  not  so  blind  as 
to  be  incapable  of  seeing  any  thing,  nor  so  vain  as  to  be 
incapable  of  forming  any  judgment.  I  answer,  witli  re- 
spect to  the  kingdom  of  God,  and  all  that  relates  to  the 
spiritual  life,  the  light  of  human  reason  differs  little 
from  darkness,  for  before  it  has  pointed  out  the  road, 
it  is  extinguislied  ;  and  its  power  of  perception  is  little 
else  than  blindness,  for  ere  it  has  reached  the  fruit  it  is 
gone.  The  true  principles  held  by  the  human  mind  re- 
semble sparks  ;  and  these  are  choked  by  the  depravity 
of  our  nature,  before  they  have  been  applied  to  their 
proper  use.  All  men  know,  for  instance,  that  there  is  a 
God,  and  that  it  is  our  duty  to  worship  him  ;  but  such 
is  the  power  of  sin  and  ignorance,  that  from  this  con- 
fused knowledge  we  pass  all  at  once  to  an  idol,  and  wor- 
ship it  in  the  place  of  God.     And  even  in  the  worship 


■^  Plato,  about  tlie  close  of  liis  Sixth  Book  on  a  Republic,  assign* 
to  havola  an  intermediate  place  between  vo/ycrti,' and  TciartQ',  but 
his  observations  are  so  entirely  confined  to  geometrical  subjects,  aa 
not  to  admit  of  application  to  this  passage. — Author  s  Note. 


VLR.   1S.2  TO  THE  EPHESIANS.  273 

of  God,  it  leads  to  great  errors,  particularly  in  the  first 
table  of  the  law. 

As  to  the  second  objection,  our  judgment  does  indeed 
agree  with  the  law  of  God  in  regard  to  the  mere  out- 
w\ird  actions ;  but  sinful  desire,  wliich  is  the  source  of 
every  thing  evil,  escapes  our  notice.  Besides,  Paul 
does  not  speak  merely  of  the  natural  blindness  which 
we  brought  with  us  from  the  womb,  but  refers  also  to 
a  still  grosser  blindness,  by  which,  as  we  shall  after- 
wards see,  God  punishes  former  transgressions.  We 
conclude  with  observing,  that  the  reason  and  understand- 
ing which  men  naturally  possess,  make  them  in  the  sight 
of  God  "  without  excuse ;"  ^  but,  so  long  as  they  allow 
themselves  to  "  do  that  which  is  right  in  their  own 
eyes,"  ^  they  can  only  wander,  and  fall,  and  suffer  the 
painful  consequences  of  all  their  purposes  and  actions. 
Hence  it  appears  in  what  estimation  and  value  false 
worship  must  appear  in  the  sight  of  God,  when  it  pro- 
ceeds from  the  gulf  of  vanity  and  the  maze  of  igno- 
rance. 

Being  alienated  from  the  life  of  God.  The  life  of 
God  may  either  mean  what  is  accounted  life  in  the 
sight  of  God,  as  in  that  passage,  "  they  loved  the  praise 
of  men  more  than  the  praise  of  God,'^  or,  that  life  which 
God  bestows  on  his  elect  by  the  Spirit  of  regeneration. 
In  both  cases  the  meaning  is  the  same.  Our  ordinary 
life  as  men — is  nothing  more  than  an  empty  image  of 
life,  not  only  because  it  quickly  passes,  but  also  because 
while  we  live,  our  souls,  not  keeping  close  to  God,  are 
dead.  There  are  three  kinds  of  life  in  this  world.  The 
first  is  animal  life,  which  consists  only  of  motion  and 
the  bodily  senses,  and  which  we  have  in  common  with 
the  brutes  ;  the  second  is  human  life,  which  we  have  as 
the  children  of  Adam  ;  and  the  third  is  that  super- 
natural life,  which  believers  alone  obtain.  And  all  of 
them  are  from  God,  so  that  each  of  them  maybe  called 
the  life  of  God.  As  to  the  first,  Paul,  in  his  sermon  at 
Athens,  says,  "  In  him  we  live,  and  move,  and  have  our 

»   Rom.  i.  20.  3  Judges,  xxi.  25.  ^  John  xii.  43. 

S 


274  ON  THE  EPISTLE  OF  PAUL  [CHAP.  IV. 

beino- ;"  i  and  tlie  Psalmist  says,  "  Thou  sendest  forth 
thy  Spirit,  they  are  created  ;  and  thou  renewest  the  face 
of  the  earth."  ^  Of  the  second  Job  says,  "  Thou  hast 
granted  me  life  and  favour,  and  thy  visitation  hath  pre- 
served my  spirit."  ^ 

But  the  regeneration  of  believers  is  here  called,  by 
way  of  eminence,  the  life  of  God,  because  then  does  God 
truly  live  in  us,  and  we  enjoy  his  life,  when  he  governs 
us  by  his  Spirit.  Of  this  life  all  men  who  are  not  new 
creatures  in  Christ  are  declared  by  Paul  to  bo  destitute. 
So  long,  then,  as  we  remain  in  the  flesh,  that  is,  in  our- 
selves, how  wretched  must  be  our  condition  !  We  may 
now  form  a  judgment  of  all  the  moral  virtues,  as  they 
are  called ;  for  wliat  sort  of  actions  will  that  life  produce 
which,  Paul  affirms,  is  not  the  life  of  God  ?  Before  any 
thing  good  can  begin  to  proceed  from  us,  we  must  first 
be  renewed  by  the  grace  of  Christ.  This  will  be  the 
commencement  of  a  true,  and,  as  the  phrase  is,  a  vital 
life. 

Through  the  ignorance  that  is  in  them.  As  the  know- 
ledge of  God  is  the  true  life  of  the  soul,  so,  on  the  con- 
trary, ignorance  is  death.  And  lest  we  should  adopt 
the  opinion  of  philosophers,  that  ignorance,  which  leads 
us  into  mistakes,  is  only  an  incidental  evil,  Paul  shows 
that  it  has  its  root  in  the  blindness  of  their  hearts,  by 
which  he  intimates  that  it  dwells  in  their  very  nature. 
The  first  blindness,  therefore,  which  covers  the  minds 
of  men,  is  the  punishment  of  original  sin,  because  Adam 
after  his  revolt  was  deprived  of  the  true  light  of  God, 
in  the  absence  of  which  there  is  nothing  but  fearful 
darkness. 

19.  Who  being  past  feeling.  The  account  which  had 
been  given  of  natural  depravity  is  followed  by  a  des- 
cription of  the  worst  of  all  evils,  brought  upon  men  by 
their  own  sinful  conduct.  Having  destroyed  the  sen- 
sibilities of  tlie  heart,  and  allayed  the  stings  of  remorse, 
they  abandon  themselves  to  all  manner  of  iniquity. 
AVe  are  by  nature  corrupt  and  prone  to  evil, — nay,  we 

'  Acts  xvii,  28.  «  Ps.  civ.  30.  »  Job  x.  12. 


VER.   19.]  TO  THE  EPHESIANS.  275 

are  wholly  inclined  to  evil.  Those  who  are  destitute 
of  the  Spirit  of  Christ  give  loose  reins  to  self-indulgence, 
till  fresh  offences,  producing  others  in  constant  succes- 
sion, bring  down  upon  them  the  wrath  of  God.  The 
voice  of  God,  proclaimed  by  an  accusing  conscience, 
still  continues  to  be  heard,  but,  instead  of  producing  its 
proper  effects,  appears  rather  to  harden  them  against  all 
admonition.  Visited  at  length  by  the  just  punishment  of 
this  obstinacy,  they  are  altogether  forsaken  by  God. 

The  usual  symptom  of  their  having  been  thus  for- 
saken is — the  insensibility  to  pain,  which  is  here  des- 
cribed,— being  jjast  feeling.  Unmoved  by  the  approach- 
ing judgment  of  God  whom  they  offend,  they  go  on  at 
their  ease,  and  fearlessly  indulge  without  restraint  in 
the  pleasures  of  sin.  No  shame  is  felt,  no  regard  to 
character  is  maintained.  The  gnawing  of  a  guilty  con- 
science, tormented  by  the  dread  of  the  Divine  judgment, 
may  be  the  portion  of  hell ;  but  such  hardened  security 
as  this — is  a  whirlpool  which  swallows  up  and  destroys. 
Most  properly,  therefore,  does  Paul  exhibit  that  dread- 
ful example  of  Divine  vengeance,  in  which  men  forsaken 
by  God, — having  laid  conscience  to  sleep,  and  destroy- 
ed all  fear  of  the  Divine  judgment, — in  a  word,  being 
past  feeling, — surrender  themselves  with  brutal  violence 
to  all  wickedness.  This  is  not  universally  the  case. 
Many  even  of  the  reprobate  are  restrained  by  God, 
whose  infinite  goodness  prevents  the  absolute  confusion 
in  which  the  world  would  otherwise  be  involved.  The 
consequence  is  that  such  open  lust,  such  unrestrained 
intemperance,  does  not  appear  in  all.  It  is  enough  that 
the  lives  of  some  present  such  a  mirror,  fitted  to 
awaken  our  alarm  lest  any  thing  similar  should  happen 
to  ourselves. 

Lasciviousness  ^  appears  to  me  to  denote  that  wanton- 
ness w'ith  which  the  flesh  indulges  in  intemperance  and 
licentiousness,  when  not  restrained  by  the  Spirit  of  God. 
Uncleanness  is  put  for  scandalous  enormities  of  every 
description.     It  is  added,  with  greeditiess.     The  Greek 

*  aceXycia. 


276  ON   THE  EPISTLE  OF  PAUL  [[CHAP.  IV. 

word,^  which  is  so  translated,  often  signifies  Coyetous- 
ness,2  and  is  so  explained  by  some  in  this  passage,  but 
I  cannot  adopt  that  view.  Depraved  and  wicked  de- 
sires being  insatiable,  Paul  represents  them  as  attended 
a,nd  follow ed  hy  greedijiess,  which  is  the  contrary  of  mo- 
deration. 

20.  But  ye  have  not  so  learned  Christ:  21.  If  so 
be  that  ye  have  heard  him,  and  have  been  taught  by 
him,  as  the  truth  is  in  Jesus  :  22.  That  ye  put 
off,  concerning  the  former  conversation,  the  old 
man,  which  is  corrupt  according  to  the  deceitful 
lusts;  23.  And  be  renewed  in  the  spirit  of  your 
mind;  24.  And  that  ye  put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and 
true  holiness. 

20.  But  ye  have  not.  He  now  draws  a  contrast  between 
a  Christian  life  and  the  pollutions  of  the  heathen,  which 
are  utterly  inconsistent  with  the  character  of  a  godly 
man.  Heathens,  who  Avalk  in  darkness,  do  not  dis- 
tinguish between  right  and  wrong,  but  those  on  whom 
the  truth  of  God  shines  ought  to  live  in  a  different 
manner.  That  those  to  whom  the  vanity  of  the  senses 
is  a  rule  of  life — should  yield  themselves  up  to  baso 
lusts,  is  not  surprising  ;  but  the  doctrine  of  Christ 
teaches  us  to  renounce  our  natural  dispositions.  He 
wdiose  life  differs  not  from  that  of  unbelievers,  lias  learn- 
ed nothing  of  Christ,  for  the  knowledge  of  Christ 
cannot  be  separated  from  the  mortification  of  the  flesh. 

21 .  If  so  he  that  ye  have  heard  him.  To  excite  their  at- 
tention and  earnestness  the  more,  he  not  only  tells 
them  that  they  had  heard  Chris%  but  employs  a  still 
stronger  expression,  ye  have  been  taught  in  him.  This 
doctrine  had  not  been  slightly  pointed  out,  but  faithfully 
delivered  and  explained.  As  the  truth  is  in  Jesus. 
This  contains  a  reference  to  that  superficial  knowledge 
of  the  gos})el,  by    which  many  are  elated,   who   are 

^  TrXtovi^^a.  '  Luke  xii.  15.     2  Pet.  ii.  14. 


TER.  22.]  TO  THE  EPIIESIANS.  277 

wholly  iinacqiiainted  with  newness  of  life.  They  think 
that  they  are  exceedingly  wise,  but  the  apostle  pro- 
nounces it  to  be  a  false  and  mistaken  opinion.  There 
is  a  twofold  knowledge  of  Christ, — one,  which  is  true 
and  genuine, — and  another,  which  is  counterfeit  and 
spurious.  Not  that,  strictly  speaking,  there  are  two 
kinds,  but  most  men  falsely  imagine  that  they  know 
Christ,  while  they  know  nothing  but  what  is  carnal. 
In  another  Epistle  he  says,  "  If  any  man  be  in  Christ, 
let  him  be  a  new  creature."  ^  So  here  he  affirms  that 
any  knowledge  of  Christ,  which  is  not  accompanied 
by  mortification  of  the  flesh,  is  not  true  and  sincere. 

22,  That  ye  put  off.  He  demands  from  a  Christian 
repentance,  or  a  new  life,  which  he  makes  to  consist  of 
self-denial  and  the  regeneration  of  the  Holy  Spirit. 
Beginning  with  the  first,  he  enjoins  us  to  lay  aside,  or 
put  off  the  old  man,  employing  the  metaphor  of  gar- 
ments, which  we  have  already  had  occasion  to  explain. 
The  old  man^ — as  we  have  repeatedly  stated,  in  ex- 
pounding the  sixth  chapter  of  the  Epistle  to  the  Romans, 
and  other  passages  where  it  occurs, — means  the  natural 
disposition  which  we  bring  with  us  from  the  womb. 
In  two  persons,  Adam  and  Christ, he  describes  to  us  what 
may  be  called  two  natures.  As  we  are  first  born  of 
Adam,  the  depravity  of  nature  which  w^e  derive  from 
him,  is  called  the  Old  man  ;  and  as  we  are  born  again 
in  Christ,  the  amendment  of  this  sinful  nature  is  called 
the  Neiv  man.  He  who  desires  to  put  off  the  old  man 
must  renounce  his  nature.  To  suppose  that  the  words 
Old  and  Netv  contain  an  allusion  to  the  Old  and  New 
Testament — is  exceedingly  unphilosophical. 

Concerning  the  former  conversation.  To  make  it 
more  evident  that  this  exhortation  to  the  Ephesians  was 
not  unnecessary,  he  reminds  them  of  their  former  life. 
"  Before  Christ  revealed  himself  to  your  minds,  the  old 
man  reigned  in  you,  and  therefore,  if  you  desire  to  lay 
him  aside,  you  must  renounce  your  former  life."  Which 
is  corrupt.  He  describes  the  old  man  from  the  fruits, 
— from  the  wicked  desires,  which  allure  men  to  destruc- 
tion ;  for  the  word,  corrupt^  alludes  to  old  age,  which 
1  2  Cor.  V.  18. 


278  ON  THE  EPISTLE  OP  PAUL  [^CHAP.  lY. 

is  closely  allied  to  corruption.  Let  us  beware  of  con- 
sidering the  deceitful  lusts,  as  the  Papists  do,  to  mean 
nothino^  more  than  the  gross  and  visible  lusts,  which  are 
generally  acknowledged  to  be  base.  The  word  includes 
also  tliose  dispositions  which,  instead  of  being  censured, 
arc  sometimes  applauded, — such  as  ambition,  cunning, 
and  every  thing  that  proceeds  either  from  self-love  or 
from  want  of  confidence  in  God. 

23.  And  be  renewed.  The  second  part  of  the  rule  for 
a  devout  and  holy  life  is  to  live,  not  in  our  own  spirit, 
but  in  the  Spirit  of  Christ.  But  what  is  meant  by — 
the  spirit  of  your  mind?  I  understand  it  simply  to 
mean, — J^e  renewed,  not  only  with  respect  to  the  inferior 
appetites  or  desires,  which  are  manifestly  sinful,  but 
with  respect  also  to  that  part  of  the  soul  which  is  rcc- 
Ironed  most  noble  and  excellent.  And  here  again,  he 
brino-s  forward  to  view  that  queen,  which  philosophers 
are  accustomed  almost  to  adore.  There  is  an  implied 
contrast  between  the  spirit  of  our  minds  and  tlie  Divine 
and  heavenly  Spirit,  who  produces  in  us  another  and  a 
new  mind.  How  much  is  sound  or  uncorrupted  in  us 
may  be  easily  gathered  from  this  passage,  which  enjoins 
us  to  correct  chiefly  the  reason  or  mind,  in  which  we  are 
apt  to  imagine  that  there  is  nothing  but  what  is  vir- 
tuous and  deserves  commendation. 

24.  And  that  ye  put  on  the  new  man.  All  that  is 
meant  is,  Be  renewed  in  the  spirit,  or,  be  renewed 
within  or  completely, — beginning  with  the  mind,  which 
appears  to  be  the  part  most  free  from  all  taint  of  sin. 
What  is  added  about  the  creation,  may  refer  either  to 
the  first  creation  of  man,  or  to  the  second  creation, 
which  is  effected  by  tlie  grace  of  Christ.  Both  exposi- 
tions will  be  true.  Adam  was  at  first  created  after  the 
image  of  Ood,  and  reflected,  as  in  a  mirror,  the  Divine 
righteousness  ;  but  that  image,  having  been  defaced  by 
sin,  must  now  be  restored  in  Christ.  The  regeneration 
of  the  godly  is  indeed — as  we  have  formerly  explained  ^ 
— nothing  else  than  the  formation  anew  of  the  image  of 

'  2  Cor.  iii.  18, 


VER.  25.]  TO  THE  EPHESIANS.  279 

God  in  them.  There  is,  no  doubt,  a  far  more  rich  and 
powerful  manifestation  of  Divine  grace  in  this  second 
creation  than  in  the  first ;  but  our  highest  perfection  is 
uniformly  represented  in  Scripture  as  consisting  in  our 
conformity  and  resemblance  to  God.  Adam  lost  the 
image  which  he  had  originally  received,  and  therefore 
it  becomes  necessary  that  it  shall  be  restored  to  us  by 
Christ.  The  design  contemplated  by  regeneration  is  to 
recal  us  from  our  wanderings  to  that  end  for  which  we 
were  created. 

In  righteousness.  If  righteousness  be  taken  as  a  ge- 
neral term  for  uprightness,  holiness  will  be  something 
higher,  or  that  purity  which  lies  in  being  devoted  to  the 
service  of  God.  I  am  rather  inclined  to  consider  holi- 
ness as  referring  to  the  first  table,  and  righteousness  to 
tlie  second  table  of  the  law,  as  in  the  song  of  Zacharias, 
"  That  we  might  serve  him  without  fear,  in  holiness  and 
righteousness  before  him,  all  the  days  of  our  life."^ 
Plato  lays  down  the  distinction  correctly,  that  holiness^ 
lies  in  the  worship  of  God,  and  that  the  other  part, 
righteousness^  ^  bears  a  reference  to  men.  The  genitive, 
of  truth,  ^  is  put  in  place  of  an  adjective,  and  refers  to 
both  terms  ;  so  that,  while  it  literally  runs,  in  righteous- 
ness and  holiness  of  truth.,  the  meaning  is,  in  true  right- 
eousness and  holiness.  Both  must  be  sincere ;  because 
we  have  to  do  with  God,  whom  it  is  impossible  to  de- 
ceive. 

25.  Wherefore,  putting  away  lying,  speak  every 
man  truth  v/ith  his  neighbour  :  for  ye  are  mem- 
bers one  of  another.  26.  Be  ye  angry,  and  sin 
not ;  ^  let  not  the  sun  go  down  upon  your  wrath  : 
27.  Neither  give  place  to  the  devil.  28.  Let  him 
that  stole  steal  no  more ;  but  rather  let  him  labour, 
working  with  his  hands  the  thing  which  is  good, 
that  he  may  have  to  give  to  him  that  needeth. 


^  Luke  i.  74,  75.  '  cktwtjjq.  ^  hKaioGvvi]. 

*  rijg  d\t)66iag.  '  Psalm  iv.  4, 


280  ON  THE  EPISTLE  OF  PAUL  [ciIAP  IV. 

25.  Wherefore^  putting  away  lying.  From  this  head 
of  doctrine, — from  the  righteousness  of  the  new  man, — 
all  godly  exhortations  flow,  like  streams  from  a  foun-- 
tain.  If  all  the  precepts  which  relate  to  life  were  col- 
lected, yet,  without  this  principle,  they  would  be  of 
little  value.  Philosophers  take  a  different  method  ;  but, 
in  the  doctrine  of  godliness,  there  is  no  other  way  than 
this  of  conveying  practical  instruction.  Now,  therefore, 
he  comes  to  lay  down  particular  exhortations,  drawn 
from  the  general  doctrine.  Having  concluded  from  the 
truth  of  the  gospel,  that  righteousness  and  holiness 
ought  to  be  true,  he  now  argues  from  the  general  state- 
ment to  a  particular  instance,  that  eve^y  man  should 
speak  truth  with  his  neighbour.  Lying  is  here  put  for 
every  kind  of  deceit,  hypocrisy,  or  cunning  ;  and  truth 
for  honest  dealing.  He  demands  that  every  kind  of 
communication  between  them  shall  be  sincere  j  and  en- 
forces it  by  this  consideration,  /o?'  we  are  members  one  of 
another.  That  members  should  not  ao-ree  amono-  them- 
selves, — that  they  should  act  in  a  deceitful  manner  to- 
wards each  other,  is  prodigious  wickedness. 

2(i).  Be  ye  angry  and  sin  not.  Whether  or  not  the 
apostle  had  in  his  eye  a  part  of  the  fourth  Psalm  is  un- 
certain. The  words  used  by  him  ^  occur  in  the  Greek 
translation,  though  the  word  ^  translated,  be  ye  angry., 
is  considered  by  some  to  mean  tremble.  ^  The  Plebrew 
verb,  ^  signifies  either  to  be  agitated  by  anger,  or,  to 
tremble.  As  to  the  passage  of  the  Psalm,  the  idea  of 
trembling  will  be  quite  appropriate.  "  Do  not  choose 
to  resemble  madmen,  who  rush  fearlessly  in  any  direc- 
tion, but  let  the  dread  of  being  accounted  fool- hardy 
keep  you  in  awe."  The  word  sometimes  signifies  to 
strive  or  quarrel^  as,  in  that  instance,^  "  See  i\\^i  ye  fall 
not  out  by  the  way ;"  ^  and  accordingly,  the  Psalmist 


'  Opy(^6(T0f  Koi  1X7]  aixapTtivere.  '  opyiZ^oQe. 

'  Stand  in  awe,  Psalm  iv.  4.  (Eng.  ver.)  |^*^  * 

—     T 

*  Gen.  xlv.  24.  ^-)^2   1^1^}   Sx  * 


VER.  26.]  TO  THE  EPHESIANS.  281 

adds,  "  Commune  with  your  own  heart  and  be  still," — 
abstain  from  furious  encounters. 

In  my  opinion,  Paul  merely  alludes  to  the  passage 
with  the  following  view  :  There  are  three  faults  by 
which  we  offend  God  in  being  angry.  The  first  is, 
when  our  anger  arises  from  slight  causes,  and  often 
from  no  cause  whatever,  or  at  least  from  private  inju- 
ries or  offences.  The  second  is,  when  we  go  beyond  tha 
proper  bounds,  and  are  hurried  into  intemperate  excesses. 
The  third  is,  when  our  anger,  which  ought  to  have  been 
directed  against  ourselves  or  against  sins,  is  turned 
against  our  brethren.  Most  appropriately,  therefore,  did 
Paul,  when  he  wished  to  describe  the  proper  limitation 
of  anger,  employ  the  well-known  passage,  Be  ye  angry 
and  sin  not.  We  comply  with  this  injunction,  if  the 
objects  of  our  anger  are  sought,  not  in  others,  but  in  our- 
selves,— if  we  pour  out  our  indignation  against  our  own 
faults.  With  respect  to  others,  we  ought  to  be  angry, 
not  at  their  persons,  but  at  their  faults, — nor  ought  we 
to  be  excited  to  anger  by  private  ofiences,  but  by  zeal 
for  the  glory  of  the  Lord.  Lastly,  our  anger,  after  a 
reasonable  time,  ought  to  be  allowed  to  subside,  with- 
out mixing  itself  with  the  violence  of  carnal  passions. 

Let  not  the  sun  go  doivn.  It  is  scarcely  possible,  how- 
ever, but  that  we  shall  sometimes  give  way  to  impro- 
per and  sinful  passion, — so  strong  is  the  tendency  of  the 
human  mind  to  what  is  evil.  Paul,  therefore,  suggests 
a  second  remedy,  that  we  shall  quickly  suppress  our 
anger,  and  not  suffer  it  to  gather  strength  by  continu- 
ance. The  first  remedy  was.  Be  ye  angry  and  sin  not  ; 
but  as  the  great  weakness  of  human  nature  renders  this 
exceedingly  difiicult,  the  next  is — not  to  cherish  vvrath 
too  long  in  our  minds,  or  allow  it  sufficient  time  to  be- 
come strong.  He  enjoins  accordingly,  let  not  the  sun 
go  down  upon  your  wrath.  If  at  any  time  we  happen 
to  be  angry,  let  us  endeavour  to  be  appeased  before  the 
sun  has  set. 

27-  Neither  give  place  to  the  devil. ^     I  am  aware  of 

^  V  •  - 


282  ON  THE  EPISTLE  OF  PAUL  [CHAP.  IV. 

the  interpretation  wliich  some  give  of  this  passage. 
Erasmus,  who  translates  it,  "  neither  give  place  to  the 
Slanderer,"^  shews  plainly  that  he  understood  it  as  re- 
ferring to  malicious  men.  But  I  have  no  doubt  PauFs 
intention  was  to  guard  us  against  allowing  Satan  to 
take  possession  of  our  minds,  and,  by  keeping  in  his 
hands  this  citadel,  to  do  v/hatever  he  pleases.  We  feel 
every  day  how  impossible,  or,  at  least,  how  difficult  it 
is  to  cure  long-continued  hatred.  AVhat  is  the  cause  of 
this,  but  that,  instead  of  resisting  the  devil,  we  yield 
up  to  him  the  possession  of  our  heart  ?  Before  the 
poison  of  hatred  has  found  its  way  into  the  heart,  anger 
must  be  thoroughly  dislodged. 

28.  Let  him  that  stole  steal  no  more.  This  includes 
not  merely  the  grosser  thefts  which  are  punished  by 
human  laws,  but  those  of  a  more  concealed  nature,  which 
do  not  fall  under  the  cognizance  of  men, — every  kind 
of  depredation  by  which  we  seize  the  property  of  others. 
But  he  does  not  sim.ply  forbid  us  to  take  that  property 
in  an  unjust  or  unlawful  manner.  He  enjoins  us  to 
assist  our  brethren,  as  far  as  lies  in  our  power, — that  he 
may  have  to  give  to  him  that  needeth.  He  who  former- 
ly stole  must  not  only  obtain  his  subsistence  by  lawful 
and  harmless  toil,  butgive  assistance  to  others.  Heis  first 
required  to  labour^  working  tvith  his  hands^  that  he  may 
not  supply  his  wants  at  the  expense  of  his  brethren,  but 
support  life  by  honourable  labour.  But  the  love  which 
we  ow^e  to  our  neighbour  carries  us  much  farther.  No 
one  must  live  to  himself  alone,  and  neglect  others.  All 
must  labour  to  supply  each  other's  necessities. 

Does  Paul  oblige  all  men  to  labour  with  their  hands  ? 
This  would  be  excessively  hard.  But  the  meaning  is 
plain,  if  it  be  duly  considered.  Everyman  is  forbidden 
to  steal.  But  many  people  are  in  the  habit  of  plead- 
ing want,  and  that  excuse  is  obviated  by  enjoining  them 
rather  to  labour''^  with  their  hands.  No  condition,  how- 
ever hard  or  disagreeable,  can  entitle  any  man  to  do  in- 
jury to  another,  or  even  to  refrain  from  contributing  to 

'    Calinnyiiatori. 


TER.  29.]  TO  THE  EPHESIANS.  283 

the  necessities  of  his  brethren.  This  latter  clause,  which 
contains  an  argument  from  the  greater  to  the  less,  gives 
no  small  additional  strength  to  the  exhortation,  The 
thhig  ivhich  is  good.  As  there  are  many  occupations 
which  do  little  to  promote  the  lavrful  enjoyments  of  men, 
lie  recommends  to  them  to  choose  those  employments 
which  yield  the  greatest  advantage  to  their  neighbours. 
We  need  not  wonder  at  this.  If  those  trades  which 
can  have  no  other  effect  than  to  lead  men  into  immor- 
ality, were  denounced  by  heathens — and  Cicero  among 
the  number — as  highly  disgraceful,  would  an  apostle 
of  Christ  reckon  them  among  the  lawful  callings  of 
God  ? 

29.  Let  no  corrupt  communication  proceed  out 
of  your  mouth,  but  that  which  is  good  to  the  use 
of  edifying,  that  it  may  minister  grace  unto  the 
hearers.  30.  And  grieve  not  the  Holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of  re- 
demption. 31.  Let  all  bitterness,  and  wrath,  and 
anger,  and  clamour,  and  evil-speaking,  be  put  away 
from  you,  with  all  malice. 

29.  No  corrupt  cominunication.  Lie  first  forbids  be- 
lievers to  use  any  corrupt  or Jt'll/iJ/  ^  language,  including 
under  this  name  all  those  expressions  which  are  w^ont 
to  be  employed  for  the  purpose  of  inflaming  lust.  Not 
satisfied  with  the  removal  of  the  vice,  he  enjoins  them 
to  frame  their  discourse  for  edification.  In  another 
Epistle  he  says,  "  Let  your  speech  be  alway  with  grace, 
seasoned  with  salt."  '^  Here  a  different  phrase  is  em- 
ployed, that  which  is  good  to  the  use  of  edifying,  which 
means  simply,  that  luhich  is  useful.  The  genitive,  of  use., 
may  no  doubt  be  viewed,  according  to  the  Hebrew 
idiom,  as  put  for  an  adjective,  so  that  J^r  the  edif  cation 
of  use  ^  niay  mean  /or  useful  edif  cation  ;  but  when  I 
consider  how  frequently,  and  in  how  extensive  a  mean- 
ing the  metaphor  of  edifying  occurs  in  Paul's  writings, 
I  prefer  the  former  exposition.      The  edif  cation  of  use 

^  (TaTrpbg.         '  Col.  iv.  6.         ^  Trpdg  oUodofiijv   t  rj  g   xpeiag. 


284  ON  THE  EPISTLE  OF  PAUL  [^CHAP.  IV. 

will  thus  mean  the  progress  of  our  edification,  for  to 
edify  is  to  carry  forward.  To  explain  the  manner  in 
which  this  is  done,  he  adds,  that  it  may  minister  grace 
unto  the  hearers^  meaning  by  the  word  grace,  comfort, 
advice,  and  every  thing  that  aids  the  salvation  of  the 
soul. 

30.  And  grieve  not.  As  the  Holy  Spirit  dwells  in 
us,  to  Him  every  part  of  our  soul  and  of  our  body  ought 
to  be  devoted.  But  if  we  give  ourselves  up  to  aught 
that  is  impure,  we  may  be  said  to  drive  Him  away  from 
making  his  abode  with  us;  and  to  express  this  still 
more  familiarly,  human  affections,  such  as  joy  and  grief, 
are  ascribed  to  the  Holy  Spirit.  Endeavour  that  the 
Holy  Spirit  may  dwell  cheerfully  w^itli  you,  as  in  a 
l)leasant  and  joyful  dwelling,  and  give  him  no  occasion 
for  grief.  Some  take  a  different  view  of  it,  that  we 
grieve  the  Holy  Spirit  in  others,  when  we  offend  by 
filthy  language,  or  in  any  other  way,  godly  brethren 
who  "  are  led  by  the  Spirit."  ^  Whatever  is  contrary 
to  godliness  is  not  only  disrelished  by  godly  ears,  but  is 
no  sooner  heard  than  it  produces  in  them  deep  grief  and 
])ain.  But  that  Paul's  meaning  was  different  appears 
from  what  follows. 

By  ivhom  ye  are  sealed.  As  God  has  sealed  us  by 
his  Spirit,  we  grieve  him  when  we  do  not  follow  his 
guidance,  but  pollute  ourselves  by  wicked  passions. 
Xo  language  can  adequately  express  this  solemn  truth, 
that  the  Iloly  Spirit  rejoices  and  is  glad  on  our  account, 
when  we  are  obedient  to  him  in  all  things,  and  neither 
think  nor  speak  any  thing,  but  what  is  pure  and  holy  ; 
and,  on  the  other  hand,  is  grieved  when  we  admit  any 
thing  into  our  minds  that  is  unworthy  of  our  calling. 
Now,  let  any  man  reflect  what  shocking  wickedness 
there  must  be  in  grieving  the  Holy  Spirit  to  such  a  de- 
gree as  to  compel  him  to  withdraw  from  us.  The  same 
mode  of  speaking  is  used  by  the  pro])het  Isaiah,  but  in 
a  different  sense  ;  for  he  merely  says,  that  they  "  vexed 
his  Holy  Spirit,"^  in  the  same  sense  in  which  we  are  ac- 

'   Rom,  tiii,  14.  *  Isaiah  Ixiii.  10. 


YER.  31.]]  TO  THE  EPHESIANS.  285 

customed  to  speak  of  vexing  the  mind  of  a  man.  Bif 
whom  ye  are  sealed.  The  Spirit  of  God  is  the  seal,  by 
which  we  are  distinguiished  from  the  wicked,  and  which 
is  impressed  on  our  liearts  as  a  sure  evidence  of  adoption. 
Unlo  the  day  of  redemption^ — that  is,  till  God  conduct 
us  into  the  possession  of  the  promised  inheritance.  That 
day  is  usually  called  the  day  of  redemption^  because  we 
shall  then  be  at  length  "  delivered  ^  out  of  all  our  afflic- 
tions." ^  In  this  passage  the  word  sealed  may  have  a 
different  meaning  from  that  which  it  usually  bears, — 
that  God  has  impressed  his  Spirit  as  his  mark  upon  us, 
that  he  may  recognise  as  his  children  those  whom  he 
perceives  to  bear  that  mark. 

31.  Let  all  bitterness.  He  again  condemns  anger  ; 
but,  on  the  present  occasion,  views  in  connection  with  it 
those  offences  by  Nvhich  it  is  usually  accompanied,  such 
as,  noisy  disputes  and  reproaches.  Between  icrath  and 
anger  ^  there  is  little  difference,  except  that  the  former 
denotes  the  power,  and  the  latter  the  act ;  but  here,  the 
only  difference  is,  that  anger  is  a  more  sudden  attack. 
The  correction  of  all  the  rest  will  be  greatly  aided  by 
the  removal  of  malice.  "^  By  this  term  he  expresses  that 
depravity  of  mind  which  is  opposed  to  humanity  and 
justice,  and  which  is  usually  called  malignity. 

32.  And  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God  for 
Christ's  sake  hath  forgiven  you. 

With  bitterness  he  contrasts  kindness,  or  gentleness  of 
countenance,  language,  and  manners.  And  as  this 
virtue  will  never  reign  in  us,  unless  attended  by  com- 
passion.,  ^  he  recommends  to  us  to  be  tender-hearted .  ^ 
This  will  lead  us  not  only  to  sympathize  with  the  dii»- 

'  Psalm  xxxiv.  19. 

'  It  is  unnecessary  to  make  any  observations  on  tins  phrase,  in 
addition  to  what  have  already  been  made  in  expounding  Rom.  riii. 
23,  and  1  Cor.  i.  30 Author  8  Note. 

^^vj-ioQ  Kai  bpyiq.  *  Kaaia. 

*  av^TrdQtia.  ®  iV(nr\ayxvoi. 


286  ON  THE  EPISTLE  OF  PAUL      [cHAP.  V. 

tresses  of  our  brethren,  as  if  they  were  our  own,  but  to 
cultivate  that  true  humanity,  which  is  affected  by  every 
thing  that  happens  to  them,  in  the  same  manner  as  if 
we  were  in  their  situation.  The  contrary  of  this  is 
the  cruelty  of  those  iron-hearted,  barbarous  men,  by 
whom  the  sufferings  of  others  are  beheld  without  any 
concern  whatever. 

Forgiving  one  another.  Tlie  Greek  word  here  ren- 
dered forgiving,  ^  is  supposed  by  some  to  mean  benefi- 
cence. Erasmus,  accordingly,  renders  it  bountiful/'^ 
Though  the  word  admits  of  that  meaning,  yet  the  con- 
text induces  me  to  prefer  the  other  view,  that  we  should 
be  ready  to  forgive.  It  may  sometimes  happen  that 
men  are  kind  and  tender-hearted,  and  yet,  wlien  they 
receive  improper  treatment,  do  not  so  easily  forgive  in- 
juries. That  those,  whose  kindness  of  heart  in  other 
respects  disposes  them  to  acts  of  humanity,  may  not  fail 
in  their  duty  through  the  ingratitude  of  men,  he  ex- 
horts them  to  discover  a  readiness  to  lay  aside  resent- 
ment. To  give  his  exhortation  the  greater  weight,  ho 
holds  out  the  example  of  God,  who  has  forgiven  to  us, 
through  Christ,  far  more  than  any  mortal  man  can  for- 
give to  his  brethren.  ^ 


CHAPTER  V. 

1 .  Be  ye  therefore  followers  of  God  as  clear 
childrer.  :  2.  And  walk  in  love,  as  Christ  also 
hath  loved  us,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God  for  a  sweet  smell- 
ing savour. 

1.  Be  ye  therefore  fullowers.     The  same   principle  is 

'  Xccpi'Cciiti'oi  tatTcTc.  '  Lcngicnlcs.  '  Col.  iii.  13. 


VER.  2.]  TO  THE  EPHESIANS.  287 

followed  out  and  enforced  by  the  consideration  that 
children  ought  to  be  like  their  father.  We,  who  are 
the  children  of  God,  are  reminded  that  we  ought,  as  far 
as  possible,  to  resemble  him  in  acts  of  kindness.^  If 
then  we  are  the  children  of  God,  we  ought  to  be  fol- 
lowers of  Gad.  Christ  also  declares  that,  unless  we  show 
kindness  to  the  unworthy,  we  cannot  be  the  children  of 
our  heavenly  Father.  "  Love  your  enemies,  bless 
them  that  curse  you,  do  good  to  them  that  hate  you, 
and  pray  for  them  which  despitefully  use  you  and  per- 
secute you  ;  that  ye  may  he  the  children  of  your  Father 
which  is  in  heaven  ;  for  he  maketh  his  sun  to  rise  on  the 
evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust."^ 

2.  And  ivalk  in  love,  as  Christ  also  hath  loved  us. 
Having  called  on  us  to  imitate  God,  he  now  calls 
on  us  to  imitate  Christ,  who  is  our  true  model.  "VVe 
ought  to  embrace  each  other  with  that  love  with  which 
Christ  has  embraced  us,  for  what  we  perceive  in  Christ 
is  our  true  guide. 

And  gave  himself  fur  us.  This  was  a  remarkable 
proof  of  the  highest  love.  Forgetful,  as  it  were,  of 
himself,  Christ  spared  not  his  own  life,  that  lie  might 
redeem  us  from  death.  If  we  desire  to  be  partakers  of 
this  benefit,  we  must  cultivate  similar  affections  to- 
ward our  neighbours.  Not  that  any  of  us  has  reached 
such  high  perfection,  but  all  must  aim  and  strive  ac- 
cording to  the  measure  of  their  ability. 

An  offering  cmd  a  sacrifice  to  God  of  a  sweet  smelling 
savour.  While  this  statement  leads  us  to  admire  the 
grace  of  Christ,  it  bears  directly  on  the  present  subject. 
No  language,  indeed,  can  fully  represent  the  consequen- 
ces and  efficacy  of  Christ's  death.  This  is  the  only 
price  by  which  we  are  reconciled  to  God.  The  doc- 
trine of  faith  on  this  subject  holds  the  highest  rank. 

^  It  is  impossible  not  to  perceive  that  the  division  of  cha{)ters, 
tn  the  present  instance,  is  particularly  unbapny,  as  it  has  made  a 
separation  between  parts  of  the  subject  which  are  very  closely  re- 
lated.— Avthors  Note. 

2  Matt.  V.  44,  45. 


288  ON  THE  EPISTLE  OF  PAUL  [ciIAP.  T. 

But  the  more  extraordinary  the  discoveries  which  have 
reached  us  of  the  Redeemer's  kindness,  the  more  strong- 
ly are  we  bound  to  his  service.  Besides,  we  may  infer 
from  Paul's  words,  that,  unless  we  love  one  another, 
none  of  our  duties  will  be  acceptable  in  the  sight  of  God. 
If  the  reconciliation  of  men,  effected  by  Christ,  was  a 
sacrifice  of  a  sweet  smelling  savour^  we  too  shall  be 
"  unto  God  a  sweet  savour,"  ^  when  this  holy  perfume 
is  spread  over  us.  To  this  applies  the  saying  of  Christ, 
*'  Leave  thy  gift  before  the  altar,  and  go  thy  way;  first 
be  reconciled  to  thy  brother,  and  then  come  and  offer 
thy  gift."  2 

3.  But  fornication,  and  all  uncleanness,  or  co- 
vetousness,  let  it  not  be  once  named  among  you  as 
becometh  saints  ;  4.  Neither  filthiness,  nor  foolish 
talking,  nor  jesting,  which  are  not  convenient ;  but 
rather  giving  of  thanks.  5.  For  this  ye  know,  that 
no  whoremonger,  nor  unclean  person,  nor  covetous 
man,  who  is  an  idolater,  hath  any  inheritance  in 
the  kingdom  of  Christ  and  of  God.  6.  Let  no 
man  deceive  you  with  vain  words ;  for  because  of 
these  things  cometh  the  wrath  of  God  upon  the 
children  of  disobedience.  7.  Be  not  ye  therefore 
partakers  with  them. 

3.  But  fornicalion.  This  chapter  and  the  third  of 
the  Epistle  to  the  Colossians  contain  many  parallel 
passages,  wliich  an  intelHgent  reader  will  be  at  no 
loss  to  compare  without  my  assistance.  Three  thingsi 
are  here  enumerated,  which  the  apostle  desires  Cliris- 
tians  to  hold  in  such  abhorrence,  that  they  shall 
not  even  be  named,  or,  in  other  words,  shall  be  en- 
tirely unknown  among  them.  By  uncleanness  ho  means 
all  base  and  impure  lusts  ;  so  that  this  word  differs 
from  furnication^  only  Jis  tlie  whole  class  differs  from  a 
single  department.  The  tliird  is  covetousness,  which  is 
nothing  more  than  an  immoderate  desire  of  gain.     To 

*  2  Cor.  ii.  15.  *  Matt.  v.  23. 


VER.  4.]  TO  THE  EPHESIANS.  289 

this  precept  he  adds  the  authoritative  declaration,  that 
he  demands  nothing  from  tliem  but  that  which  heccmeih 
saints, — manifestly  excluding  from  the  number  and 
fellowship  of  the  saints  all  fornicators,  and  impure  and 
covetous  persons. 

4.  Neither  Jilthiness.  To  those  three — other  three  are 
now  added.  By  Jil  thin  ess  I  understand  all  that  is  in- 
decent or  niconsistent  with  the  modesty  of  the  godly. 
Byfuolish  talking  I  understand  conversations  that  are 
either  unprofitably  or  wickedly  foolish  ;  and  as  it  fre- 
quently happens  that  idle  talk  is  concealed  under  the 
garb  of  jesting  or  wit,  he  expressly  mentions  pleasantry, 
— which  is  so  agreeable  as  to  seem  worthy  of  commen- 
dation,—  and  condemns  it  as  a  part  of  foolish  talking. 
The  Greek  word  ^  is  often  used  by  heathen  writers,  in 
a  good  sense,  for  that  ready  and  ingenious  pleasantry  in 
which  able  and  intelligent  men  may  properly  indulge. 
But  as  it  is  exceedingly  difficult  to  be  witty  without 
becoming  satirical,  and  as  jesting  itself  carries  in  it  a 
portion  of  conceit  not  at  all  in  keeping  with  the  charac- 
ter of  a  godly  man,  Paul  very  properly  dissuades  from 
this  practice.  Of  all  the  three  offences  now  mentioned, 
Paul  declares  that  they  are  7iot  convenient^  or,  in  other 
words,  tliat  they  are  inconsistent  with  Christian  duty. 

But  rather  giving  of  thanks,  as  some  render  it,  or, — 
according  to  Jerome's  interpretation,  which  I  prefer, — 
but  rather  grace.  With  the  vices  which  had  been  for- 
merly mentioned  it  was  proper  that  Paul  should  contrast 
something  of  a  general  character,  displaying  itself  in  all 
our  communications  with  each  other.  If  he  had  said, 
"  while  they  take  pleasure  in  idle  or  abusive  talk,  do 
you  give  thanks  to  God,"  the  exhortation  would  have 
been  too  limited.  The  Greek  word,^  though  it  usually 
signifies  Thanksgivings  admits  of  being  translated — 
Grace.  All  our  conversations  ought  to  be,  in  the  true 
sense  of  the  words,  sweet  and  graceful,  and  this  end  will 
be  gained  if  the  useful  and  the  agreeable  are  properly 
mingled. 

'  tvrpaTnXia.  '  tyxapi<7ria. 

T 


290  ON  THE  EPISTLE  OF  PAUL  QcHAP.  V, 

5.  For  this  ye  Icnow.  If  his  readers  were  at  all  cap- 
tivated by  the  allurements  of  those  vices  which  have 
been  enumerated,  the  consequence  would  be  that  they 
would  lend  a  hesitating  or  careless  ear  to  his  admonitions. 
He  determines,  therefore,  to  alarm  them  by  this  weighty 
and  dreadful  threatening,  that  such  vices  shut  against 
us  the  kingdom  of  God.  By  appealing  to  their  own 
knowledge,  he  intimates  that  this  was  no  doubtful  mat- 
ter. Some  might  think  it  harsh,  or  inconsistent  with 
the  Divine  goodness,  that  all  who  have  incurred  the 
guilt  of  fornication  or  covetousness  are  excluded  from 
the  inheritance  of  the  kingdom  of  heaven.  But  the  an- 
swer is  easy.  Paul  does  not  say  that  those  who  have 
fallen  into  those  sins,  and  recovered  from  them,  are  not 
pardoned,  but  pronounces  sentence  on  the  sins  them- 
selves. After  addressing  the  Corinthians  in  the  same 
language,  he  adds:  "  And  such  were  some  of  you  ;  but 
ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justi- 
fied, in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God."  ^  When  men  have  repented,  and  thus  give 
evidence  that  they  are  reconciled  to  God,  they  are  no 
longer  the  same  persons  that  they  formerly  were.  But 
let  all  fornicators,  or  unclean  or  covetous  persons,  so  long 
as  they  continue  such,  be  assured  that  they  have  no 
friendship  with  God,  and  are  deprived  of  all  hope  of 
salvation.  It  is  called  the  kingdom  of  Christ  and  of  God^ 
because  God  liath  given  it  to  his  Son  that  we  may  ob- 
tain it  through  him. 

Nor  covetous  man,  who  is  an  idolater.  "  Covetous- 
ness," as  he  says  in  another  place,  "  is  idolatry,"  ^ — not 
the  idolatry  which  is  so  frequently  condemned  in  Scrip- 
ture, but  one  of  a  different  description.  All  covetous 
men  must  deny  God,  and  put  wealth  in  his  place  ;  such 
is  their  blind  greediness  of  wretched  gain.  But  why 
docs  Paul  attribute  to  covetousness  alone  what  belongs 
equally  to  other  carnal  passions  ?  In  what  respect  is 
covetousness  better  entitled  to  this  disgraceful  name 
than  ambition,  or  than  a  vain  confidence  in  ourselves  i 

^  1  Cor.  yi.  II.  ^  Col.  iii.  5. 


VER.  6.]  TO  THE  EPIIESIANS.  291 

I  answer,  that  disease  is  widely  spread,  and  not  a  few 
minds  have  caught  the  infection.  Nay,  it  is  not  rec- 
koned a  disease,  but  receives,  on  the  contrary,  very  ge- 
neral commendation.  This  accounts  for  the  harshness 
of  Paul's  language,  wdiich  arose  from  a  desire  to  tear 
from  our  hearts  the  false  view. 

6.  Let  no  man  deceive  you.  There  have  always  been 
ungodly  men,  by  whom  the  threatenings  of  the  proi3hets 
were  made  the  subject  of  merriment  and  ridicule-  We 
find  such  characters  in  our  own  day.  In  all  ages,  in- 
deed, Satan  raises  up  sorcerers  of  this  description,  who 
endeavour  by  unholy  scoffs  to  escape  the  Divine  judg- 
ment, and  who  actually  exercise  a  kind  of  fascination 
over  consciences  not  sufficiently  established  in  the  fear 
of  God.  "  This  is  a  trivial  fault.  Fornication  is  view- 
ed by  God  as  a  light  matter.  Under  the  law  of  grace 
God  is  not  so  cruel.  He  has  not  formed  us  so  as  to  be 
our  own  executioners.  The  frailty  of  nature  excuses 
us."  These  and  similar  expressions  are  often  used  by 
the  scoffers.  Paul,  on  the  contrary,  exclaims  that  we 
must  guard  against  that  sophistry  by  which  consciences 
are  ensnared  to  their  ruin. 

For  because  of  these  things  cometh  the  ivrath  of  God. 
If  we  consider  the  present  tense  to  be  here  used,  agree- 
ably to  the  Hebrew  idiom,  for  the  future,  these  words 
are  a  threatening  of  the  last  judgment.  But  I  agree 
with  those  who  take  the  word  cometh  in  an  indefinite 
sense, — the  word  of  God  usually  cometh, — as  reminding 
them  of  the  ordinary  judgments  of  God  which  were  ex- 
ecuted before  their  own  eyes.  And  certainly,  if  we 
were  not  blind  and  slothful,  there  are  sufficiently 
numerous  examples  by  which  God  testifies  that  he  is 
the  just  avenger  of  such  crimes, — examples  of  the  pour- 
ing out  of  divine  indignation,  privately  against  indi- 
viduals, and  publickly  against  cities,  and  kings,  and 
nations. 

Upon  the  children  of  disobedience, — upon  unbelievers 
or  rebels.  This  expression  must  not  be  overlooked. 
Paul  is  now  addressing  believers,  and  his  object  is  not 
so  much  to  present  alarming  views  of  their  own  danger, 


292  ON  THE  EPISTLE  OF  PAUL  [CHAP.    V. 

as  to  rouse  tliem  to  behold  reflected  in  wicked  men,  as 
in  mirrors,  the  dreadful  judgments  of  God.  God  does 
not  make  himself  an  object  of  terror  to  his  children, 
that  they  may  avoid  him,  but  does  all  that  can  be  done 
in  a  fatherly  manner,  to  draw  them  to  himself.  They 
ouoht  to  learn  this  lesson,  not  to  involve  themselves  in 
a  dangerous  fellowship  with  the  ungodly,  whose  ruin  is 
thus  foreseen. 

8.  For  ye  were  sometimes  darkness,  but  now 
are  ye  light  in  the  Lord  ;  walk  as  children  of  light; 
9.  (For  the  fruit  of  the  Spirit  is  in  all  goodness, 
and  righteousness,  and  truth;)  10.  Proving  what 
is  acceptable  unto  the  Lord.  11.  A.nd  have  no 
fellowship  with  the  unfruitful  works  of  darkness, 
but  rather  reprove  them.  12.  For  it  is  a  shame 
even  to  speak  of  those  things  which  are  done  of 
them  in  secret.  13.  But  all  things  that  are  re- 
proved are  made  manifest  by  the  light ;  for  what- 
soever doth  make  manifest  is  light.  14.  Where- 
fore he  saith,  Awake  thou  that  sleepest,  and  arise 
from  the  dead,  and  Christ  shall  give  thee  light. 

8.  For  ye  ivere  sometimes  darkness.  The  precepts 
which  immediately  follow  derive  greater  w^eight  from 
the  motives  with  which  they  arc  mingled.  Having 
spoken  of  unbelievers,  and  warned  the  Ephesians  not  to 
become  partakers  of  their  crimes  and  their  destruction, 
he  argues  still  further,  that  they  ought  to  differ  widely 
from  the  life  and  conduct  of  those  men.  At  the  same 
time,  in  order  to  guard  them  against  ingratitude  to  God, 
he  refreshes  their  remembrance  of  their  own  past  life. 
They  ought  to  be  very  different  ])ersons  from  what  they 
had  formerly  been  ;  for  out  of  darkness  God  had  made 
them  light.  Darkness  is  the  name  here  given  to  the 
whole  nature  of  man  before  regeneration  ;  for  where 
the  bri^htncss  of  God  does  not  shine,  there  is  nothing 
but  fearful  darkness.  Light,  again,  is  the  name  given 
to  those  who  are  enlightened  by  the  Spirit  of  God  ;  for 


VER.  11.]  TO  THE  EPHS3IANS.  293 

immediately  afterwards  in  the  same  sense,  he  calls  them 
children  of  light.,  and  draws  the  inference,  that  they 
ought  to  walk  in  light,  because  by  the  mere/  of  God 
they  had  been  rescued  from  darkness.  Observe  here, 
we  are  said  to  be  light  in  the  Lovely  because,  while  w^e 
are  out  of  Christ,  all  is  under  the  dominion  of  Satan, 
whom  we  know  to  be  the  Prince  of  darkness. 

9.  For  the  fruit  of  the  light}  This  parenthesis  is  in- 
troduced, to  point  out  the  road  in  which  the  children 
of  light  ought  to  walk.  A  complete  description  is  not 
given,  but  a  few  parts  of  a  holy  and  pious  life  are  in- 
troduced by  way  of  example.  To  give  them  a  general 
Tiew  of  duty,  their  attention  is  again  directed  to  the 
will  of  God.  Whoever  desires  to  live  in  a  proper  and 
safe  manner,  let  him  resolve  to  obey  God,  and  to  take 
his  will  as  the  rule.  To  regulate  life  entirely  by  his 
command  is,  as  he  says  in  another  Epistle,  a  reasonable 
service^^  or,  as  another  inspired  man  expresses  it,  to  ohey 
is  better  than  sacrifice,^  I  wonder  how  the  word  Spirit  ^ 
has  crept  into  many  Greek  manuscripts,  as  the  other 
reading  is  more  consistent, — the  fruit  of  the  light. 
Paul's  meaning  indeed  is  not  affected,  for  in  either  case 
it  will  be  this,  that  believers  must  walk  in  the  light, 
because  they  are  "  children  of  the  light."  This  is  done, 
when  they  do  not  live  according  to  their  own  will,  but 
devote  themselves  entirely  to  obedience  to  God, — when 
they  undertake  nothing  but  by  his  command.  Besides, 
such  obedience  is  testified  by  its  fruits,  such  as  goodness, 
righteousness.,  and  truth. 

11.  And  have  tw  fellowship.  As  "the  children  of 
light"  dwell  amidst  the  darkness,  or,  in  other  words, 
in  the  midst  of  "  a  perverse  and  crooked  generation,"^ — 
there  is  good  reason  for  warning  them  to  keep  them- 
selves apart  from  wicked  actions.     It  is  not  enough  that 

^  The  English  version  reads,  The  fruit  of  the  Spirit ;  Calvin's, 
The  fruit  of  light.  Without  attempting,  in  a  brief  note,  to  balance 
the  various  readings,  it  may  be  proper  to  mention,  that,  instead  of 
TTVivixarog  (of  the  Spirit),  many  Greek  manuscripts  have  (piorbgCof 
thought),  and  the  latter  reading  has  been  adopted  by  Griesbach. — 
Trans. 

*  Rom.  xii.  1,    '  1  Sam.  xv.  22.    ^  TrvivuaToc.    'Deut.  xxxii.  5. 


294  ON  THE  EPISTLE  OP  PAUL  [cHAP.  V. 

we  do  not,  of  our  own  accord,  undertake  any  thing 
wicked.  We  must  beware  of  joining  or  assisting  those 
who  do  wrong.  In  short,  we  must  abstain  from  giving 
any  consent,  or  advice,  or  approbation,  or  assistance ; 
for  in  all  these  ways  we  have  fellowship.  And  lest  any 
one  should  imagine  that  he  has  done  his  duty,  merely 
by  not  conniving,  he  adds,  but  rather  reprove  them. 
Such  a  course  is  opposed  to  all  dissimulation.  Where 
a  manifest  offence  is  committed  against  God,  every  man 
will  be  eager  to  vindicate  himself  from  any  share  in  the 
guilt,  but  very  few  will  guard  against  connivance, — 
nearly  all  will  practise  some  kind  of  dissimulation. 
But  rather  than  the  truth  of  God  shall  not  remain  un- 
shaken, let  a  hundred  worlds  perish. 

The  word  translated  reprove^  answers  to  the  meta- 
phor of  darkness  ;  for  it  literally  signifies  to  drag  forth 
to  the  light  what  was  formerly  unknown.  As  ungodly 
men  "  flatter  themselves  in  their  own  eyes,"  ^  and  wish 
their  crimes  to  be  concealed,  or  to  be  reckoned  virtues, 
Paul  enjoins  that  they  shall  be  reproved.  They  are 
unfruitful.  They  not  only  do  no  good,  but  are  abso- 
lutely hurtful. 

12.  Which  are  done  of  them  in  secret.  This  shows 
the  advantage  of  reproving  the  ungodly.  If  they  do 
but  escape  the  eyes  of  men,  there  is  no  crime,  however 
shocking  to  be  mentioned,  which  they  will  not  perpe- 
trate. To  use  a  common  i^roverb,  "  Night  has  no 
shame."  What  is  the  reason  of  this  ?  Sunk  in  the 
darkness  of  ignorance,  they  neither  see  their  own  base- 
ness, nor  think  that  it  is  seen  by  God  and  by  angels. 
But  let  the  torch  of  God*s  word  be  brought  forward, 
and  their  eyes  are  opened.  Then  they  begin  to  blush 
and  be  ashamed.  By  their  advices  and  reproofs  tlie 
saints  enlighten  blind  unbelievers,  and  drag  forth  from 
their  concealment  to  the  light  of  day  those  who  were 
sunk  in  ignorance. 

When  unbelievers  keep  the  doors  of  their  houses  shut, 
and  withdraw  from  the  view  of  men,  it  is  a  shame  even 

'  iXkyx^iv.  ^  i'salm  xxxvi.  2. 


VER.   13.]  TO  THE  EPHESIANS.  295 

to  speak  of  the  baseness  and   wickedness  with    which 
tliey  rush  into  all  manner  of  licentiousness.     AVould 
they  thus  lay  aside  all  shame,  and  give  loose  reins  to 
their  passions,  if  darkness  did  not  give  them  courage, 
— if  they  did  not  entertain  the  hope  that  what  is  hidden 
will   pass   unpunished?     But   do   you,    by   reproving 
tliem,  bring  forward  the  light,  that  they  may  be  asham- 
ed of  their  own  baseness.     Such  shame,  arising  from  an 
acknowledgment  of  baseness,  is  the  first  step  to  repen- 
tance.    "  If  there  come  in  one  that  belie veth  not,  or 
one  unlearned,  he  is  convinced  of  all,  he  is  judged  of  all; 
and  thus  are  the  secrets  of  his  heart  made  manifest  ; 
and  so,  falling  down  on  his  face,  he  will  worship  God,  and 
report  that  God  is  in  you  of  a  truth."  ^     It  may  be 
thought  that  the  word  is  used  here  in  an  unusual  accep- 
tation.    Erasmus,   by   substituting   another   word   for 
reprove,  has  destroyed  the  whole  meaning ;  for  Paul's 
object  is  to  show  that  it  will  not  be  without  advantage 
if  the  works  of  unbelievers  are  reproved. 

13.  But  all  things  that  a7^e  reproved.  As  the  par- 
ticiple,2  which  is  translated,  that  ivhich  doth  make  mani- 
fest, is  in  the  middle  voice,  it  admits  cither  of  a  passive 
or  active  signification.  It  may  be  either  rendered,  that 
ivhich  is  made  manifest,  or  that  which  doth  make  manifest. 
If  the  passive  signification,  which  is  followed  by  the 
ancient  translator,  be  preferred,  the  word  light  will  de- 
note, as  formerly,  that  which  gives  light,  and  the  mean- 
ing will  be,  that  evil  works,  which  had  been  concealed, 
will  stand  out  to  public  view  when  they  have  been 
made  manifest  by  the  word  of  God  :  If  the  participle 
be  taken  actively,  there  will  still  be  two  ways  of  expound- 
ing it :  1 .  Whatever  manifests  gives  light ;  2.  That  which 
manifests  any  thing  or  all  things,  is  light ;  taking  the 
singular  as  put  for  the  plural  number.  There  is  no  dif- 
ficulty, as  Erasmus  imagined,  about  the  article ;  for 
the  apostles  are  not  in  the  habit  of  adhering  very  strict- 
ly to  rule  about  placing  every  article,  and  even  among 
elegant  writers  this  mode  of  using  it  would  be  allow- 

^  1  Cor.  xiv.  24.  ^  to  ^avtpovusvop. 


296  ON  THE  EPISTLE  OF  PAUL      [CHAP.  V. 

able.  The  context  appeai:s  to  me  to  show  clearly  that 
this  is  Paul's  meaning.  He  had  exhorted  them  to  re- 
prove the  evil  works  of  unbelievers,  and  thus  to  drag 
them  out  of  darkness, — and  he  now  adds,  that  what  he 
enjoins  upon  them  is  the  proper  business  of  light — 
to  make  manifest.  It  is  light,  he  says,  which  makes  all 
things  manifest,  and  hence  it  followed  that  they  were 
im worthy  of  the  name  if  they  did  not  bring  to  light 
what  was  involved  in  darkness. 

14.  Wherefore  he  saith.  Interpreters  are  at  great 
pains  to  discover  the  passage  of  Scripture  which  Paul 
appears  to  quote,  and  which  is  nowhere  to  be  found.  I 
shall  state  my  opinion.  He  first  exhibits  Christ  as 
speaking  by  his  ministers ;  for  this  is  the  ordinary 
message  which  is  every  day  delivered  by  preachers  of 
the  gospel.  What  other  object  do  they  propose  than  to 
raise  the  dead  to  life  ?  "  The  hour  is  coming,  and  now 
is,  when  the  dead  shall  hear  the  voice  of  the  Son  of  God, 
and  they  that  hear  shall  live."  ^  Let  us  now  attend  to 
the  context.  Unbelievers,  Paul  had  said,  must  be  re- 
proved, tliat,  being  brought  forth  to  the  light,  they  may 
begin  to  acknowledge  their  wickedness.  He  therefore 
represents  Christ  as  uttering  a  voice  which  is  constant- 
ly heard  in  the  preaching  of  the  gospel.  Awake,  thou  that 
deepest.  The  allusion,  I  have  no  doubt,  is  to  the  pro- 
phecies which  relate  to  Christ's  kingdom  ;  such  as  that 
of  Isaiah,  "  Arise,  shine  ;  for  thy  liglit  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee."  ^  Let  us  tliere- 
fore  endeavour,  as  far  as  lies  in  our  power,  to  rouse  the 
sleeping  and  dead,  that  we  may  bring  them  to  the  light 
of  Christ. 

And  Christ  shall  give  thee  light.  This  does  not  mean 
that,  when  we  have  risen  from  death  to  life,  his  liglit 
begins  to  shine  upon  us,  as  if  our  performances  came 
before  his  grace.  All  that  is  intended  is  to  show  that, 
when  Christ  enlightens  us,  we  rise  from  death  to  life, 
— and  thus  to  confirm  the  former  statement,  that  un- 

'  John  V.  25.  '  Isa.   Ix.  I. 


VER.  15.]  TO  THE  EPHESIANS.  297 

believers   must  be   recovered  from   their  blindness  in 
order  to  be  saved.  ^ 

15.  See  then  that  ye  walk  circumspectly,  not 
as  fools,  but  as  wise,  16.  Redeeming  the  time, 
because  the  days  are  evil.  17.  Wherefore  be  ye 
not  unwise,  but  understanding  what  the  will  of 
the  Lord  is.  18.  And  be  not  drunk  with  wine, 
wherein  is  excess ;  but  be  filled  with  the  Spirit ; 
19.  Speaking  to  yourselves  in  psalms,  and  hymns, 
and  spiritual  songs,  singing  and  making  melody  in 
your  heart  to  the  Lord ;  20.  Giving  thanks  al- 
ways for  all  things  unto  God  and  the  Father  in 
the  name  of  our  Lord  Jesus  Christ. 

15.  See  then.  If  believers  must  not  neglect  to  drive 
away  the  darkness  of  others  by  their  own  brightness, 
how  much  less  ought  they  to  be  blind  as  to  their  own  con- 
duct inlife  ?  What  darkness  shall  conceal  those  on  whom 
Christ,  the  sun  of  righteousness,  has  arisen?  Placed, 
as  it  were,  in  a  crowded  theatre,  they  ouglit  to  live  un- 
der the  eye  of  God  and  of  angels.  Let  them  stand  in 
awe  of  these  witnesses,  though  they  may  be  concealed 
from  the  view  of  all  mortals.  Dismissing  the  metaphor 
of  darkness  and  light,  he  enjoins  them  to  regulate  their 
life  circumspectly^  as  tvise  men,  who  have  been  educated 
by  the  Lord  in  the  school  of  true  wisdom.  Our  under- 
standing must  show  itself  by  taking  God  for  our  guide 
and  instructor,  to  teach  us  his  own  will. 

16.  Redeeming  the  time.  By  a  consideration  of  the 
time  he  enforces  his  exhortation.  The  days  are  evil. 
Every  thing  around  us  tends  to  corrupt  and  mislead  ; 
so  that  it  is  difficult  for  godly  persons,  who  walk  among 
so  many  thorns,  to  escape  unhurt.  Such  corruption 
having  infected  the  age,  the  devil  appears  to  have  ob- 
tained tyrannical  sway  ;  so  that  time  cannot  be  dedicat- 
ed to  God  without  being  in  some  way  redeemed.     And 

^  Instead  of  kiri^avau,  he  shall  give  lights  some  copies  read 
i0ail/£rai,  he  shall  touch  ;  but  this  reading  is  an  evident  blunder, 
and  may  be  dismissed  without  any  argument — Author's  Note. 


29B  ON  THE  EPISTLE  OF  PAUL  [cHAP.  Y. 

what  sliall  be  the  price  of  its  redemption  ?  To  with- 
draw from  the  endless  variety  of  allurements  which 
would  easily  lead  us  astray,  to  rid  ourselves  from  the 
cares  and  pleasures  of  the  world,  and,  in  a  word,  to 
abandon  every  hinderance.  Let  us  be  eager  to  recover 
it  in  every  possible  way,  and  let  the  numerous  offences 
and  arduous  toil,  which  many  are  in  the  habit  of  alleg- 
ing as  an  apology  for  indolence,  serve  rather  to  awaken 
our  vigilance. 

17.  Wherefore^  he  yc  not  umvise.  He  Avhose  "  delight 
is  in  the  law  of  the  Lord,  and  who  meditates  in  it  day 
and  night,"  ^  will  triumph  over  every  obstacle  which 
Satan  can  oppose  to  his  progress.  AYhence  comes  it 
that  some  wander,  others  fall,  others  strike  against  a 
rock,  others  go  away, — but  because  we  allow  ourselves 
to  be  gradually  "  blinded  by  the  god  of  this  world,"  ^ 
and  lose  sight  of  the  will  of  God,  which  we  ought  con- 
stantly to  remember  ?  And  observe,  that  Paul  defines 
wisdom  to  be,  understanding  what  the  will  of  the  Lord 
fs.  "  Wherewithal,"  says  David,  "  shall  a  young  man 
cleanse  his  way  ?  By  taking  heed  thereto  according  to 
thy  word."  ^  He  speaks  of  youths,  but  it  is  the  same 
wisdom  which  belongs  to  old  men. 

18.  A7id  be  not  drunk  luith  luine.  When  he  enjoins 
them  oiot  to  be  drunk^  he  forbids  excessive  and  immode- 
rate drinking  of  every  description.  "  Be  not  intempe- 
rate in  drinking."  Wherein  is  excess.  The  Greek 
word,  which  is  translated  excess^  '*  points  out  the  evils 
which  arise  from  drunkenness.  I  understand  by  it  all 
that  is  implied  in  a  wanton  and  dissolute  life ;  for  to 
translate  it  luxuiy,  would  quite  enfeeble  the  sense. 
Drunkards  throw  off  quickly  every  restraint  of  modesty 
or  shame.  Where  wine  reigns,  profligacy  naturally  fol- 
lows. All  who  have  any  regard  to  moderation  or  de- 
cency ought  to  avoid  and  abhor  drunkenness. 

The  children  of  this  world  are  accustomed  to  indulge 
in  deep  drinking  as  an  excitement  to  mirth.  k?uch  car- 
nal excitement  is  contrasted  with  that  holy  joy  of  which 

*  Ps.  i.  2.  2  2  Cor.  iv.  4.  ^  Ps.  cxix.  9.  *  a(j(>}Tla. 


VER.   19.]  TO  THE  EPHESIANS.  299 

the  Spirit  of  God  is  the  Author,  and  which  produces 
entirely  opposite  effects.  To  what  does  drunkenness 
lead  ?  To  unbounded  licentiousness, — to  unbridled,  in- 
decent merriment.  And  to  what  does  spiritual  joy  lead, 
when  it  is  most  strongly  excited  ? 

19.  To  psalms^  and  hymns,,  and  spivitnal  songs.  These 
are  truly  pleasant  and  delightful  fruits.  The  Spirit 
means  "joy  in  the  Holy  Ghost ;"^  and  the  exhorta- 
tion, he  ye  Jilted^  ^  alludes  to  deep  drinking,  with  which 
it  is  indirectly  contrasted.  Speaking  to  themselves^  is 
speaking  among  themselves.  Nor  does  he  enjoin  them 
to  sing  inwardly  or  alone;  for  he  immediately  adds, 
singing  in  your  heart.  Let  your  praises  be  not  merely 
on  the  tongue,  as  hypocrites  do,  but  from  the  heart. 
What  may  be  the  exact  difference  between  psalms  and 
hymns,  or  between  hymns  and  songs^  it  is  not  easy  to  de- 
termine, though  a  few  remarks  on  this  subject  shall  be 
offered  on  a  future  occasion.  ^  The  appellation  spiritual, 
given  to  these  songs,  is  strikingly  appropriate  ;  for  the 
songs  most  frequently  used  are  almost  always  on  trifling 
subjects,  and  very  far  from  being  chaste. 

20.  Giving  thanks  always.  This  is  a  pleasure  which 
ought  never  to  lose  its  relish :  this  is  an  exercise  of 
which  we  ought  never  to  weary.  Innumerable  benefits 
which  we  receive  from  God  yield  fresh  cause  of  joy  and 
thanksgiving.  At  the  same  time,  he  reminds  believers 
that  it  will  argue  ungodly  and  disgraceful  sloth  if  they 
shall  not  always  give  thanks, — if  their  whole  life  shall 
not  be  spent  in  the  study  and  exercise  of  praising  God. 

21.  Submitting  yourselves  one  to  another  in  the 
fear  of  God.  22.  Wives,  submit  yourselves  unto 
your  own  husbands,  as  unto  the  Lord.  23.  For 
the  husband  is  the  head  of  the  wife,  even  as  Christ 
is  the  head  of  the  church  ;  and  he  is  the  saviour  of 
the  body.  24.  Therefore,  as  the  church  is  subject 
unto  Christ,  so  let  the  wives  be  to  their  own  hus- 
bands in  every  thing.     25.   Husbands,  love  your 

^  Rom.  xiv.  17.  ^  Ver.  18.  ^  gee  Col.  iii.  16. 


300  ON  THE  EPISTLE  OP  PAUL  [[CHAP.  V. 

wives,  even  as  Christ  also  loved  the  church,  and 
gave  himself  for  it ;  26.  That  he  might  sanctify 
and  cleanse  it  with  the  washing  of  water  by  the 
word ;  27.  That  he  might  present  it  to  himself 
a  glorious  church,  not  having  spot,  or  wrinkle,  or 
any  such  thing ;  but  that  it  should  be  lioly  and 
without  blemish. 

21.  Submitting  yourselves.  God  Las  bound  us  so 
strongly  to  each  other,  that  no  man  ought  to  endeavour 
to  avoid  subjection  ;  and  where  love  reigns,  mutual 
services  will  be  rendered.  I  do  not  except  even  kings 
and  governors,  whose  very  authority  is  held  for  the  ser- 
vice of  the  community.  All  are  justly  exhorted  to  be  sub- 
ject to  each  other  in  their  turn.  But  as  nothing  is  more 
irksome  to  the  mind  of  man  than  this  mutual  subjec- 
tion, he  directs  us  to  the  fear  of  Christ,  who  alone  can 
subdue  our  fierceness,  that  we  may  not  refuse  the  yoke, 
and  humble  our  pride, — that  we  may  not  be  ashamed 
of  serving  our  neighbours.  It  does  not  much  affect  the 
sense,  whether  w^e  interpret  the  far  of  Christy  pas- 
sively, thus, — let  us  submit  to  our  neighbours,  because 
we  fear  Christ ; — or  actively, — let  us  submit  to  them, 
because  the  minds  of  all  godly  persons  ouoht  to  be  in- 
fluenced by  such  fear  under  the  rei<rn  of  Christ.  ^ 

22.  Wives^  submit  yourselves.  He  conies  now  to  the 
various  conditions  of  life  ;  for  besides  the  universal  bond 
of  subjection,  some  are  more  closely  bound  to  each  other, 
according  to  their  respective  callings.  The  community 
at  large  is  divided,  as  it  w^ere,  into  so  many  yokes,  out 
of  which  arises  mutual  obligation.  There  is,  first,  the 
yoke  of  marriage  between  husband  and  wife  ; — se- 
condly, the  yoke  which  binds  parents  and  children  ; — 
and,  thirdly,  the  yoke  which  connects  masters  and  ser- 
vants. By  this  arrangement  there  are  six  different 
classes,  for  each  of  whom  Paul  lays  down  peculiar  du- 

'  Some  Greek  manuscripts  read,  "  the  fear  of  God.''  The  change 
may  have  been  introduced  by  some  person,  who  thought  that  the 
other  phrase,  the  fear  of  Christ,  though  by  far  the  most  appropriate, 
sounded  a  little  harsh. — Authors  Note. 


VER.  23.]  TO  THE  EPHESIANS.  301 

ties.  He  begins  with  wives,  whom  he  enjoins  to  be 
subject  to  their  husbands,  in  the  same  manner  as  to 
Christ, — as  unto  the  Lord.  Not  that  the  authority  is 
equal,  but  wives  cannot  obey  Christ  without  yielding 
obedience  to  their  husbands. 

23.  For  the  husband  is  the  head,  of  the  wife.  This  is 
the  reason  assigned  why  wives  should  be  obedient. 
Christ  has  appointed  the  same  relation  to  exist  between 
a  husband  and  a  wife,  as  between  himself  and  his  church. 
This  comparison  ought  to  produce  a  stronger  impression 
on  their  minds,  than  the  mere  declaration  that  such  is 
the  appointment  of  God.  Two  things  are  here  stated. 
God  has  given  to  the  husband  authority  over  the  wife, 
— and  a  resemblance  of  this  authority  is  found  in  Christ, 
who  is  the  head  of  the  churchy  as  the  husband  is  of  the 
wife. 

And  he  is  the  saviour  of  the  hody.  The  pronoun  He,^ 
is  supposed  by  some  to  refer  to  Christ  ;  and,  by  others, 
to  the  husband.  It  applies  more  naturally,  in  my  opi- 
nion, to  Christ,  but  still  with  a  view  to  the  present  sub- 
ject. In  this  point,  as  well  as  in  others,  the  resemblance 
ought  to  hold.  As  Christ  rules  over  his  church  for  her 
salvation,  so  nothing  yields  more  advantage  or  comfort 
to  the  wife  than  to  be  subject  to  her  husband.  To  re- 
fuse that  subjection,  by  means  of  which  they  might  be 
saved,  is  to  choose  destruction. 

24.  Therefore,  or  but,  ^  as  the  church  is  subject  unto 
Christ.  The  particle  but,  may  lead  some  to  believe  that 
the  words,  he  is  the  saviour  of  the  body,  are  intended  to 
anticipate  an  objection.  Christ  has,  no  doubt,  this  pe- 
culiar claim,  that  he  is  the  saviour  of  the  church  :  ne- 
vertheless, let  wives  know,  that  their  husbands,  though 
they  cannot  produce  equal  claims,  have  authority  over 
them,  after  the  example  of  Christ.  I  prefer  the  former 
interpretation  ;  for  the  argument  derived  from  the  word 
but — does  not  appear  to  me  to  have  much  weight. 

25.  Husbands,  love  your  wives.  From  husbands,  on 
the  other  hand,  the  apostle  requires  that  they  cherish 


iWa. 


302  ON  THE  EPISTLE  OF  PAUL  [ciIAP.  V. 

toward  their  wives  no  ordincary  love  ;  for  to  them,  also, 
he  holds  out  the  example  of  Christ, — even  as  Christ  also 
loved  the  church.  If  they  are  honoured  to  bear  his 
image,  and  to  he,  in  some  measure,  his  representatives, 
they  ought  to  resemble  him  also  in  the  discharge  of 
duty. — And  gave  himself  for  it.  This  is  intended  to 
express  the  strong  affection  which  husbands  ought  to 
have  for  their  wives,  though  he  takes  occasion,  imme- 
diately afterwards,  to  commend  the  grace  of  Christ. 
Let  husbands  imitate  Christ  in  this  respect,  that  he 
scrupled  not  to  die  for  his  church.  One  peculiar  conse- 
quence, indeed,  which  resulted  from  his  death, — that  by 
it  he  redeemed  his  church, — is  altogether  beyond  the 
power  of  men  to  imitate. 

26.  That  he  might  sanctify, — or,  that  he  might  sepa- 
rate it  to  himself;  for  such  I  consider  to  be  the  mean- 
ing of  the  word  sanctify.  This  is  accomplished  by  the 
forgiveness  of  sins,  and  the  regeneration  of  the  Spirit. 

With  the  washing  of  water.  Having  mentioned  the 
inward  and  hidden  sanctification,  he  now  adds  the  out- 
ward symbol,  by  which  it  is  visibly  confirmed.  A 
pledge  of  that  sanctification  is  held  out  to  us  by  baptism. 
Here  it  is  necessary  to  guard  against  unsound  interpre- 
tation, lest  the  wicked  superstition  of  men,  as  has  fre- 
quently happened,  change  a  sacrament  into  an  idol. 
When  Paul  says  that  we  are  washed  by  baptism,  his 
meaning  is,  that  God  employs  it  for  declaring  to  us  that 
we  are  washed,  and  at  the  same  time  performs  what  it 
represents.  If  the  truth, — or,  which  is  the  same  thing, 
the  exhibition  of  the  truth, — were  not  connected  with 
baptism,  it  would  be  improper  to  say  that  baptism  is  the 
washing  of  the  soul.  At  the  same  time,  we  must  be- 
ware of  ascribing  to  the  sign,  or  to  the  minister,  what 
belongs  to  God  alone.  We  must  not  imagine  that  wash- 
ing is  performed  by  the  minister,  or  that  water  cleanses 
the  pollutions  of  the  soul,  which  nothing  but  the  blood 
of  Christ  can  accomplish.  In  short,  we  must  beware  of 
giving  any  portion  of  our  confidence  to  the  element  or 
to  man ;  for  the  true  and  proper  use  of  the  sacrament  is 


VER.  26.]  TO  THE  EPHESIANS.  303 

to  lead  us  directly  to  Christ,  and  place  all  our  depen- 
dence upon  him. 

Others  again  suppose  that  too  much  importance  is 
given  to  the  sign,  by  saying  that  baptism  is  the  washing 
of  the  soul.   Under  the  influence  of  this  fear,  they  labour 
exceedingly  to  lessen  the  force  of  the  eulogium  which  is 
here  pronounced  on  baptism.     But  they  are  manifestly 
wrong.     For,  in  the  first  place,  the  apostle  does  not  say 
that  it  is  the  sign  which  washes,  but  declares  it  to  be 
exclusively  the  work  of  God.     It  is  God  who  washes, 
and  tlie  honour  of  performing  it  cannot  lawfully  be 
taken  from  its  Author  and  given  to  the  sign.    But  there 
is  no  absurdity  in  saying  that  God  employs  a  sign  as 
the  outward  means.     Not  that  the  power  of  God  is  li- 
mited by  the  sign,  but  this  assistance  is  accommodated 
to  the  weakness  of  our  capacity.     Some  are  offended  at 
this  view,  imagining  that  it  takes  from  the  Holy  Spirit 
a  work  which  is  peculiarly  his  own,  and  which  is  every- 
where ascribed  to  him  in  Scripture.     But  they  are  mis- 
taken ;  for  God  acts  by  the  sign  in  such  a  manner,  that 
its  whole  efficacy  depends  upon  his  Spirit.     Nothing 
more  is  attributed  to  the  sign  than  to  be  an  inferior 
organ,  utterly  useless  in  itself,  except  so  far  as  it  derives 
its  power  from  another  source. 

Equally  groundless  is  their  fear,  that  by  this  interpre- 
tation the  freedom  of  God  will  be  restrained.  The  grace 
of  God  is  not  confined  to  the  sign  ;  so  that  God  may  not, 
if  he  pleases,  bestow  it  without  the  aid  of  the  sign.  Be- 
sides, many  receive  the  sign,  who  are  not  made  par- 
takers of  grace,  for  the  sign  is  common  to  all,  to  the 
good  and  to  the  bad  alike  ;  but  the  Spirit  is  bestowed 
on  none  but  the  elect,  and  the  sign,  as  we  have  said, 
has  no  efficacy  without  the  Spirit. 

In  the  ivorcl,^  that  is,  bi/  the  word.  This  is  very  far 
from  being  a  superfluous  addition  ;  for  if  the  word  is 
taken  away,  the  whole  power  of  the  sacraments  is  gone. 
AVhat  else  are  the  sacraments  but  seals  of  the  word  ? 
This  single  consideration  will  drive  away  superstition. 

^  iv  prjuari. 


304  ,     ON  THE  EPISTLE  OF  PAUL  [CHAP.  V. 

ITow  comes  it  that  superstitious  men  are  confounded  by 
sifjns,  but  because  their  minds  are  not  directed  to  the 
JVord,  whicli  would  lead  them  to  God  ?  Certainly, 
when  we  look  to  any  thing  else  than  to  the  word,  there 
is  nothing  sound,  nothing  pure,  but  one  absurdity 
springs  out  of  another,  till  at  length  tlie  signs,  which 
were  appointed  by  God  for  the  salvation  of  men,  be- 
come profane,  and  degenerate  into  gross  idolatry.  The 
only  difference,  therefore,  between  the  sacraments  of  the 
godly  and  the  contrivances  of  unbelievers,  is  found  in 
the  Word. 

By  the  Word  is  here  meant  the  promise,  which  ex- 
plains the  value  and  use  of  the  signs.  Hence  it  ap- 
pears, that  the  Papists  do  not  at  all  observe  the  signs  in 
a  proper  manner.  They  boast,  indeed,  of  having  the 
Word,  but  appear  to  regard  it  as  a  sort  of  enchantment ; 
for  they  mutter  it  in  an  unknown  tongue,  as  if  it  were 
addressed  to  dead  matter,  and  not  to  men.  No  explana- 
tion of  the  mystery  is  made  to  the  people ;  and,  in  this 
respect,  were  there  no  otlier,  the  sacrament  begins  to  be 
nothing  more  than  the  dead  element  of  water. 

27.  Thai  he  might  present  it  to  himself.  The  design 
of  Baptism  and  of  our  being  washed  is,  that  we  may 
live  in  a  holy  and  unblameable  manner  before  God.  We 
are  washed  by  Christ,  not  that  we  may  return  to  our 
pollution,  but  that  we  may  retain  through  our  life  the 
purity  which  we  have  once  received.  This  is  described 
m  metaphorical  language  appropriate  to  liis  argument. 
Not  having  spot  or  ivrinlde.  As  the  beauty  of  tlie  wife 
produces  love  in  the  husband,  so  Christ  adorns  the 
church  his  bride  with  holiness  as  a  proof  of  his  regard. 
This  metaphor  contains  an  allusion  to  marriage  ;  but  he 
afterwards  lays  aside  the  figure,  and  says  plainly,  that 
Christ  has  reconciled  the  church,  that  it  should  be  hd}/ 
and  without  blemish.  The  true  beauty  of  the  church 
consists  in  this  conjugal  chastity,  that  is,  in  holiness  and 
purity. 

The  yforA present^  implies  tliat  the  church  ought  to 


VKR.  28.]  TO  THE  EPHESIANS.  3^)5 

be  holy,  not  only  in  the  view  of  men,  but  in  the  eyes  of 
the  Lord  ;  for  he  says,  that  he.  might  present  it  to  him- 
self^ not  that  he  might  show  it  to  others,  though  the 
fruits  of  that  hidden  purity  become  afterwards  evident 
in  outward  Avorks.  Pelagians  were  wont  to  quote  this 
passage  in  order  to  prove  the  perfection  of  righteous- 
ness in  this  life,  but  have  been  successfully  answered  by 
Augustine.  Paul  does  not  state  what  has  been  done, 
but  for  what  purpose  Christ  ha5  cleansed  liis  church. 
Nov/,  when  a  thing  is  said  to  be  done  that  another  may 
nfterwards  follow,  it  is  idle  to  conclude  that  this  latter 
tiling,  which  ought  to  follow,  has  been  already  done. 
We  do  not  deny  that  the  holiness  of  the  church  is  al- 
ready begun,  but  so  long  as  there  is  daily  progress, 
there  cannot  be  perfection. 

28.  So  ought  n[ien  to  love  their  wives  as  their 
own  bodies  :  he  that  loveth  his  wife  loveth  himself. 
29.  For  no  man  ever  yet  hated  his  own  flesh,  but 
nourisheth  and  cherisheth  it,  even  as  the  Lord  the 
church.  30.  For  we  are  members  of  his  body,  of 
his  flesh,  and  of  his  bones.  31.  For  this  cause 
shall  a  man  leave  his  father  and  mother,  and  shall 
be  joined  unto  his  wife,  and  they  two  shall  be  one 
flesh.  32.  This  is  a  great  mystery  ;  but  I  speak 
concerning  Christ  and  the  church.  33.  Neverthe- 
less, let  every  one  of  you  in  particular  so  love  his 
wife  even  as  himself ;  and  the  wife  see  that  she 
reverence  her  husband. 

28.  He  that  loveth  his  wife.  An  argument  is  now 
drawn  from  nature  to  prove  that  men  ought  to  love 
their  wives.  Every  man,  by  his  very  nature,  loves  him- 
self. But  no  man  can  love  himself  without  loving  liis 
vvife.  Tlierefore,  the  man  who  does  not  love  his  wife 
is  a  monster.  The  minor  proposition  is  proved  in  this 
manner.  Marriage  was  appointed  by  God  on  the  con- 
dition that  the  two  should  be  one  Jiesh  ;  and  that  this 
unity  may  be  the  more  sacred,  he  again  recommends  it 
to  oi>r  notice  by  the  consideration  of  Christ  and  iiis 
u 


306  ON  THE  EPISTLE  OP  PAUL      [CHAP.  V. 

church.  Such  is  the  amount  of  his  argument,  which  to 
a  certain  extent  applies  universally  to  human  society. 
To  show  what  man  owes  to  man,  Isaiah  says,  "  hide  not 
thyself  from  thine  own  flcsh,"^  hut  tliis  refers  to  our 
common  nature.  Between  a  man  and  his  wife  there  is 
a  far  closer  relation,  for  they  not  only  are  united  by  a 
resemblance  of  nature,  but  by  the  bond  of  marriage  havo 
become  one  man.  Whoever  considers  seriously  the  de- 
sign of  marriage  cannot  but  love  his  wife. 

29.  Even  as  the  Lord  the  church.  He  proceeds  to 
enforce  the  obligations  of  marriage  by  representing  to 
us  CMirist  and  his  church  ;  for  a  more  powerful  example 
could  not  have  been  adduced.  The  strong  affection 
which  a  husband  ought  to  cherish  towards  his  wife  is 
exemplified  by  Christ,  and  an  instance  of  that  unity 
which  belongs  to  marriage  is  declared  to  exist  between 
himself  and  the  church.  This  is  a  remarkable  passage 
on  the  mysterious  intercourse  which  we  have  with 
Christ. 

30.  For  we  are  members  of  his  hotJij,  of  his  flesh  and 
of  his  hones.  This  is  no  exaggeration,  but  the  simple 
truth.  He  does  not  simply  mean  that  Christ  is  a  par- 
taker of  our  nature,  but  expresses  something  higher  a«fi 
more  emphaiic^^ 

31.  For  this  cause.  This  is  an  exact  quotation  from 
the  writings  of  Moses.^  And  what  does  it  mean?  A'\ 
Eve  was  formed  out  of  the  substance  of  her  husband, 
and  thus  was  a  part  of  himself  ;  so,  if  we  are  the  true 
members  of  Christ,  we  share  his  substance,  and  by  this 
intercourse  unite  into  one  body.  In  short,  Paul  dcs  • 
cribes  our  union  to  Christ,  a  synibol  and  pledge  of  which 
is  given  to  us  in  the  ordinance  of  the  supper.  Those 
who  talk  about  the  torture  exercised  on  this  passiige  to 
make  it  refer  to  the  Lord's  supper,  while  no  mention  i:^ 
made  of  the  supper,  but  of  marriage,  are  cgregiously  mis- 
taken. When  they  admit  that  the  death  of  Christ  is 
commemorated  in  the  supper,  but  not  that  such  in- 
tercourse exi;it3  as  we  assert  from  the  words  of  Christ,  vvo 

'   Is.i   l\iii.  7.  '  Knt  fn<pariKu)ripnv.  '  Gen.  ii.  24. 


YER.  31.]  TO  THE  EPTIESIiNS.  307 

quote  tills  passage  against  them.  .  Paul  says  tliat  tvs 
are  rnemhers  oflmjiesh  andofhis  bones.  Do  we  wonder 
then  that  in  the  supper  he  Ijolds  out  his  body  to  be  en- 
joyed by  us,  and  to  nourish  us  unto  eternal  life  ?  We 
thus  prove  that  the  only  union  which  we  maintain  to  be 
represented  by  the  Lord's  supper  is  here  declared  in  its 
truth  and  consequences  by  the  apostle. 

Two  subjects  are  exhibited  together;  for  the  spiritual 
union  between  Christ  and  his  church  is  so  treated  as  to 
illustrate  the  common  law  of  marriage,  to  wliich  the 
quotation  from  Moses  relates.  lie  immediately  adds 
that  the  saying  is  fulfilled  in  Christ  and  the  church. 
Every  opportunity  which  presents  itself  for  proclaiming 
our  obligations  to  Christ  is  readily  embraced,  but  he 
adapts  his  illustration  of  them  to  the  present  subject. 
It  is  uncertain  whether  Moses  introduces  Adam  as  using 
tliese  words,  or  gives  them  as  an  inference  drav/n  by 
himself  from  the  creation  of  man.  Nor  is  it  of  much 
consequence  which  of  these  views  be  taken  ;  for  in  either 
case,  we  must  hold  it  to  be  an  announcement  of  the  will 
of  God,  enjoining  the  duties  which  men  owe  to  their 
wives. 

He  shall  leave  his  father  and  mother.  Let  him  rather 
leave  his  father  and  mother  than  not  cleave  to  his  wife. 
The  marriage  bond  does  not  set  aside  the  other  duties 
of  mankind,  nor  are  the  commandments  of  God  so  in- 
consistent with  each  other,  tliat  a  man  cannot  be  a 
good  and  faithful  husband  without  ceasing  to  be  a 
dutiful  son.  It  is  aUogether  a  question  of  degree. 
Moses  draws  the  comparison  in  order  to  express  more 
strongly  the  close  and  sacred  union  which  subsists  be- 
tween husband  and  wife.  A  son  is  bound  by  an  in- 
violable law  of  nature  to  perform  his  duties  toward  his 
father  ;  and  when  the  obligations  of  a  husband  towards 
his  wife  are  declared  to  be  stronger,  their  force  is  the 
better  understood.  Lie  who  resolves  to  be  a  good  hus- 
band will  not  fail  to  perform  his  filial  duties,  but  will 
regard  marriage  as  more  sacred  than  all  other  tics. 

And  they  two  shall  he  oncfesh.  They  shall  be  cae 
man,  or,  to  use  a  common  phrase,  they  shall  constitute 


303  ON  THE  EPISTLE  OF  PAUL  |[CHAP.  V. 

one  person  ;  wliicli  certainly  would  not  hold  true  with 
regard  to  any  other  kind  of  obligation.  All  depends  on 
this,  that  the  wife  was  formed  of  the  flesli  and  bones  of 
her  husband.  Such  is  the  union  between  us  and  Christ, 
who  in  some  sort  makes  us  partakers  of  his  substance. 
"We  are  "bone  of  his  bone,  and  flesh  of  his  flesh  ;"  ^  not 
because,  like  ourselves,  he  lias  a  human  nature,  but  be- 
cause by  the  power  of  his  Spirit  he  makes  us  a  part  of 
his  body,  so  that  from  him  we  derive  our  life. 

32.  This  is  a  great  imjsterij.  He  concludes  by  ex- 
pressing his  astonishment  at  tlie  spiritual  union  between 
Christ  and  the  church.  This  is  a  great  mjjsterjj.  No 
language  can  explain  fully  what  it  implies.  It  is  to  no 
purpose  that  men  fret  tliemselves  to  comprehend,  by  the 
judgment  of  the  flesh,  the  manner  and  character  of  this 
union  ;  for  here  the  infinite  power  of  the  Divine  Spirit 
is  exerted.  Those  who  refuse  to  admit  any  thing  on  this 
subject  beyond  what  tlieir  own  capacity  can  reach,  act 
an  exceedingly  foolish  part.  We  tell  them  that  the 
flesh  and  blood  of  Christ  are  exhibited  to  us  in  the  Lord's 
supper.  "  Explain  to  us  the  manner,"  they  reply,  "  or 
you  will  not  convince  us."  For  my  own  part,  I  am 
overwlielmed  by  the  depth  of  this  mystery,  and  am  not 
ashamed  to  join  Paul  in  acknowledging  at  once  my  ig- 
norance and  my  admiration.  How  much  more  satisfac- 
tory would  this  be  than  to  follow  my  carnal  judgment, 
in  undervaluing  what  Paul  declares  to  be  a  deep  mystery  ! 
Reason  itself  teaches  how  we  ought  to  act  in  such  mat- 
ters ;  for  whatever  is  supernatural  is  clearly  beyond  our 
own  comprehension.  Let  us  therefore  labour  more  to 
feel  Christ  livinfj  in  us,  than  to  discover  the  nature  of 
that  intercourse. 

We  cannot  avoid  admiring  the  acuteness  of  the  Pa- 
pists, who  conclude  from  the  word  inystery^  tliat  mar- 
riage is  one  of  seven  sacraments,  as  if  they  had  tlie  power 
of  changing  water  into  wine.  They  enumerate  seven 
sacraments,  while  Christ  has  instituted  no  more  than 
two ;  and  to  prove  that  Matrimony  is  one  of  the  seven, 

^   Gen.  ii.  23. 


VRR.  33,]  TO  THE  EPnESIANS.  309 

they  produce  tliis  passage.  On  what  groimd  ?  Be- 
cause the  Vulgate  has  adopted  the  word  Sacrament  ^ 
as  a  translation  of  the  word  Mystery,  which  the  apos- 
tle uses.  As  if  Sacrament  ^  did  not  frequently,  among 
Latin  writers,  denote  Mijstery^  or  as  if  Mystery  had  not 
been  the  vrord  employed  by  Paul  in  this  same  Epistle, 
when  speaking  of  the  calling  of  the  Gentiles.  But  the 
present  question  is.  Has  marriage  been  appointed  as  a 
sacred  symbol  of  the  grace  of  God,  to  declare  and  re- 
present to  us  something  spiritual,  such  as  Baptism  or  the 
Lord's  Supper  ?  They  have  no  ground  for  such  an  <as- 
sertion,  unless  it  be  that  they  have  been  deceived  by 
the  doubtful  signification  of  a  Latin  word,  or  rather  by 
their  ignorance  of  the  Greek  language.  If  the  simple 
fact  had  been  observed,  that  the  word  used  by  Paul  is 
Mystery,  no  mistake  would  ever  have  occurred, 

We  see  then  the  hammer  and  anvil  with  which  they 
fabricated  this  sacrament.  But  they  have  given  ano- 
ther proof  of  their  indolence  in  not  attending  to  the  cor- 
rection which  is  immediately  added,  hut  I  speak  con- 
cerning Christ  and  the  church.  He  intended  to  give 
express  warning  that  no  man  should  understand  him  as 
speaking  of  marriage  ;  so  that  his  meaning  is  more  fully 
expressed  than  if  he  had  uttered  the  former  sentiment 
without  any  exception.  "  The  great  mijstery  is,  that 
Christ  breathes  into  the  church  his  own  life  and  power. 
But  who  would  discover  here  any  thing  like  a  sacra- 
ment ?  This  blunder  arose  from  the  grossest  igno- 
rance. 

33.  Nevertheless,  let  every  one.  Having  digressed  a 
little  from  his  subject,  though  the  very  digression  aid- 
ed his  design,  he  adopts  the  method  usually  followed 
in  short  precepts,  by  giving  a  bri^f  summary  of  duties. 
Husbands  are  required  to  love  their  wives,  and  wives  to 
fear  ^  their  husbands,  understanding  hy  fear  that  rever- 
ence which  will  lead  them  to  be  submissive.  Where 
reverence  does  not  exist,  there  will  be  no  willing  sub- 
jection. 

^  Hoc  est  magnum  sacr amentum.        •  Sacra mentiim.        *  6ot~]rai. 


310  ON  THE  EPISTLE  OF  PAUL  [^CHAP.   VI. 


CHAPTER  VI. 

1 .  Children,  obey  your  parents  in  the  Lord  : 
for  this  is  right.  2.  Honour  thy  father  and  mother, 
(which  is  the  first  commandment  with  promise,) 
3.  That  it  may  be  well  with  thee,  and  thou  mayest 
live  long  on  the  earth.  4.  And,  ye  fathers,  pro- 
voke not  your  children  to  wrath  ;  but  bring  them 
up  in  the  nurture  and  admonition  of  the  Lord. 

2.  Children^  obey.  Why  docs  the  apostle  use  the  word 
ohejj^  instead  of  honour^  which  has  a  greater  extent  of 
meaning?  Obedience  is  the  evidence  of  that  honour  which 
children  owe  to  their  parents,  and  is  therefore  more  ear- 
nestly enforced.  It  is  likewise  more  difficult,  for  the  hu- 
man mind  recoils  from  the  idcaof  subjection,  and  with  dif- 
ficulty allows  itself  to  be  placed  under  the  control  of 
another.  Experience  shows  how  rare  this  virtue  is;  for 
do  we  find  one  among  a  thousand  that  is  obedient  to 
his  parents  ?  By  a  figure  of  speech,*  a  part  is  here  put 
for  the  wliole,  but  it  is  the  most  important  part,  and  is 
necessarily  accompanied  by  all  the  others. 

In  the  Laid.  Besides  the  law  of  nature,  which  is 
acknowledged  by  all  nations,  the  obedience  of  children 
is  enforced  by  the  authority  of  God.  Hence  it  follows 
that  parents  are  to  be  obeyed  so  far  only  as  is  consistent 
with  piety  to  God,  which  comes  first  in  order.  If  the 
command  of  God  is  the  rule  by  wliich  the  submission 
of  children  is  to  be  regulated,  it  would  be  fooli^h  to  suj)- 
pose  that  the  performance  of  this  duty  could  lead  away 
from  God  himself. —  For  this  is  right.  Tliis  is  added  in 
order  to  restrain  the  fierceness  which,  wc  have  already 


'  sytiecdtche. 


VER.  2,  3.]  TO  THE  EPHESIANS.  311 

said,  appears  to  be  natural  to  almost  all  men.  He 
proves  it  to  be  right,  because  God  has  commanded 
it  ;  for  wc  are  not  at  liberty  to  dispute,  or  call  in  ques- 
tion, the  appointment  of  him  whose  will  is  the  unerring 
rule  of  goodness  and  righteousness.  That  honour  should 
be  represented  as  including  obedience  is  not  surprising  ; 
for  mere  ceremony  is  of  no  value  in  the  sight  of  God. 
The  precept,  honour  (hi/ father  and  mother^  comprehends 
all  the  duties  by  which  the  sincere  affection  and  respect 
of  children  to  their  parents  can  be  expressed. 

2.  Which  is  the  first  coimnandment  ivith  promise. 
The  promises  annexed  to  the  commandments  are  intend- 
ed to  excite  our  hopes,  and  to  impart  a  greater  cheerful- 
ness to  our  obedience.  Paul  uses  this  as  a  kind  of 
seasoning  to  render  the  submission,  which  he  enjoins  on 
children,  more  pleasant  and  agreeable.  He  does  not 
merely  say  that  God  has  offered  a  reward  to  him  who 
obeys  his  father  and  mother,  but  that  such  an  offer  is 
peculiar  to  this  commandment.  If  each  of  the  command- 
ments had  its  own  promises,  there  would  have  been  no 
ground  for  the  commendation  bestowed  in  the  present 
instance.  But  this  is  the  first  commandment,  Paul  tells 
us.  which  God  has  been  pleased,  as  it  were,  to  seal  by  a 
remarkable  promise.  There  is  some  difficulty  here,  for 
the  second  commandment  likewise  contains  a  promise, 
"  I  am  the  Lord  thy  God,  showing  mercy  unto  thou- 
sands of  them  that  love  me,  and  keep  my  command- 
ments."^ But  tliis  is  universal,  applying  indiscriminate- 
ly to  the  whole  law,  and  cannot  be  said  to  be  annexed 
to  that  commandment.  Paul's  assertion  still  holds  true, 
that  no  other  commandment  but  that  which  enjoins  tho 
obedience  due  by  children  to  their  parents  is  distinguish- 
ed by  a  promise. 

3.*  That  it  may  be  well  with  thee.  The  promise  is — a 
long  life  ;  from  which  we  arc  led  to  understand  that  the 
present  life  is  not  to  be  overlooked  among  the  gifts  of 
God.  On  this  and  other  kindred  subjects  I  must  refer 
my  reader  to  the  Insliiates  of  the  Christian  Ecligion  ;• 

'   E:^.  XX.  5,  6.  '  B.  2.  Ch.  S.  Se.«.  37. 


312  ON  THE  EPISTLE  OE  PAUL        [cnAP.  VI. 

satisfying  myself  at  present  with  this  observation,  that 
the  reward  promised  to  the  obedience  of  children  is 
highly  appropriate.  Those  who  show  kindness  to  their 
]iareiits,  from  whom  they  derived  life,  are  assured  by 
God  that  in  this  life  it  will  he  well  icith  them. — And 
thou  modest  live  long  on  the  earth.  Moses  expressly 
mentions  the  land  of  Canaan,  '*■  that  thy  days  may  bo- 
long  upon  the  land  which  the  Lord  thy  God  givcth 
thee."  ^  Beyond  this  the  Jews  could  not  conceive  of 
any  life  more  happy  or  desirable.  But  as  the  same 
Divine  blessing  is  extended  to  the  whole  world,  Paul 
has  properly  left  out  the  mention  of  a  place,  the  peculiar 
distinction  of  which  lasted  only  till  the  coming  of 
Christ. 

4.  And^  1/e  fathers.  Parents,  on  the  other  hand,  are 
exhorted  not  to  irritate  their  children  by  imreasonablo 
severity.  This  would  excite  hatred,  and  would  lead 
them  to  throw  off  the  yoke  altogether.  Accordingly, 
in  writing  to  the  Colossians,  he  adds,  "  lest  they  be  dis- 
couraged." ^  Kind  and  liberal  treatment  has  rather  a 
tendency  to  cherish  reverence  for  their  parents,  and  to 
increase  the  cheerfulness  and  activity  of  their  obedience, 
while  a  harsh  and  unkind  manner  rouses  them  to  ob- 
stinacy and  destroys  the  natural  affections.  But  Paul 
goes  on  to  say,  "  let  them  be  fondly  cherished  ;"  for  thw 
Greek  word,  which  is  translated  bring  up^  unquestion- 
able conveys  the  idea  of  gentleness  and  forbearance.  To 
guard  them,  however,  against  the  op])osite  and  frequent 
evil  of  excessive  indulgence,  he  again  draws  the  rein 
which  he  had  slackened,  and  adds,  in  the  nurture  and 
admonition  of  the  Lord.  It  is  not  the  will  of  God  that 
parents,  in  the  exercise  of  kindness,  shall  spare  and 
ruin  their  children.  Let  their  conduct  towards  their 
children  be  at  once  mild  and  considerate,  so  as  to  guide 
them  in  the  fear  of  the  Lord,  and  correct  them  alst> 
when  they  go  astray.  That  age  is  so  apt  to  become 
wanton,  that  it  requires  frequent  admonition  and  re- 
straint. 

'  Ex.  XX.  12.  -  Col.  iif.  21.  «   'u:TQi(ptTi. 


VEIl.  5.]  TO  THE  EPHESIANS.  318 

5.  Servants,  be  obedient  to  them  that  are  your 
masters  accordmg  to  the  flesh,  with  fear  and 
trembhng,  in  singleness  of  your  heart,  as  unto 
Christ ;  6.  Not  with  eye-service,  as  men-pleasers; 
but  as  the  servants  of  Christ,  doing  the  will  of  God 
from  the  heart ;  7.  With  good  will  doing  service, 
as  to  the  Lord,  and  not  to  men  ;  8.  Knowing  that 
whatsoever  good  thing  any  man  doeth,  the  same 
shall  he  receive  of  the  Lord,  whether  he  be  bond 
or  free.  9.  And,  ye  masters,  do  the  same  things 
unto  them,  forbearing  threatening  ;  knowing  that 
your  Master  also  is  in  heaven  ;  neither  is  there  re- 
spect of  persons  with  him. 

5.  Servants^  be  obedient.  His  exhortation  to  servants 
is  so  much  the  more  earnest,  on  account  of  the  hardship 
and  bitterness  of  their  condition,  which  renders  it  more 
difficult  to  be  endured.  And  he  does  not  speak  merely 
of  outward  obedience,  but  says  more  about  Jear  will- 
ingly rendered  ;  for  it  is  a  very  rare  occurrence  to  find 
one  who  willingly  yields  himself  to  the  control  of  ano- 
ther. The  servants  ^  whom  he  immediately  addresses 
were  not  hired  servants,  like  those  of  the  present  day, 
but  slaves,  such  as  were  in  ancient  times,  whose  slavery 
was  perpetual,  unless,  through  the  favour  of  their  mas- 
ters, they  obtained  freedom,  —  whom  their  masters 
bought  with  money,  that  they  might  impose  upon  them 
the  most  degrading  employments,  and  might,  with  the 
full  protection  of  the  law,  exercise  over  them  the  power 
of  life  and  deatli.  To  such  he  says,  obey  your  masters, 
lest  they  should  vainly  imagine  that  carnal  freedom  bad 
been  procured  for  them  by  the  gospel. 

But  as  some  of  the  worst  men  w^ere  compelled  by  the 
dread  of  punishment,  he  distinguishes  between  Christian 
and  ungodly  servants,  by  the  feelings  which  they  che- 
rished. With  fear  and  trembling;  that  is,  with  the 
careful  respect  whieh  springs  from  an  honest  purpose. 

'  dovXoi. 


3J4  ON  THE  EPISTLE  OF  PAUL  [^OHAP.   FI. 

It  can  hardly  be  expected,  however,  tliat  so  much  de- 
ference will  be  paid  to  a  mere  man,  unless  a  higher 
authority  shall  enforce  the  obligation;  and  therefore  he 
adds,  a.9  doing  ihs  will  of  God.  ^  Hence  it  follows,  that 
it  13  not  enough  if  thoir  obedience  satisfy  the  eyes  of 
men  ;  for  God  requires  truth  and  sincerity  of  heart. 
When  they  serve  their  masters  faithfully,  they  obey 
God.  "  Do  not  suppose  that  by  the  judgment  of  men 
you  were  thrown  into  slavery.  It  is  God  who  has  laid 
upon  you  this  burden,  vs'ho  has  placed  you  in  the  power 
of  your  masters.  He  who  conscientiously  endeavours 
to  render  what  he  owes  to  his  iiiaster,  performs  his 
duty  not  to  man  only,  but  to  God." —  With  good  ivill  do- 
ing service.  ^  This  is  contrasted  with  the  suppressed  in- 
dignation which  swells  the  bosom  of  slaves.  Though 
they  dare  not  openly  break  out  or  give  signs  of  obstinacy, 
their  dislike  of  the  authority  exercised  over  them  is  so 
strong,  that  it  is  with  the  greatest  unwillingness  and 
reluctance  that  they  obey  their  masters. 

Whoever  reads  the  accounts  of  the  dispositions  and 
conduct  of  slaves,  which  arc  scattered  througli  the  writ- 
ings of  the  ancients,  will  be  at  no  loss  to  perceive  that 
the  number  of  injunctions  here  given  docs  not  exceed 
that  of  the  diseases  which  prevailed  among  this  class, 
and  vv^hich  it  was  of  importance  to  cure.  But  the  same 
instruction  applies  to  male  and  female  servants  of  our 
own  times.  It  is  God  who  ap])oints  and  regulates  all 
the  arrangements  of  society.  As  the  condftion  of  ser- 
vants is  much  more  agreeable  than  that  of  slaves  in  an- 
cient times,  they  ought  to  consider  themselves  far  less 
<'xcusable,  if  they  do  not  endeavour,  in  every  way,  to 
comply  with  Paul's  injunctions. 

Masters  according  to  the  fiesh.  ^  This  expression  is 
used  to  soften  the  harsh  aspect  of  slavery.  lie  reminds 
them  that  their  spiritual  freedom,  which  was  by  far  the 

most   desirable,  remained  untouched h]i/e-service  ^  is 

mentioned  ;  because  almost  all  servants  arc  addicted  to 
flattery,  but,  as  soon  as  their  master's  back  is  turned,  in- 

'  Ver.  C.  '  Ver.  7.  '  Vcr.  5.  *  <)(p9a\fioSov\iia. 


VER.  0.]  TO  THE  EPUICSIANS.  315 

dulge  freely  in  contempt,  or  perhaps  in  ridicule.  Paul 
llierefore  enjoins  godly  persons  to  keep  at  the  greatest 
distance  from  such  deceitful  pretences, 

8.  Knowing  that  whatsoever  good  thing  any  man  doeth. 
What  a  powerfal  consolation  !  However  unwbrtliy, 
however  ungrateful  or  cruel  their  masters  may  be,  God 
Avill  accept  their  services  as  rendered  to  himself.  When 
servants  take  into  account  the  pride  and  arrogance  of 
their  masters,  they  often  become  more  indolent  from  the 
thought  that  their  labour  is  thrown  away.  But  Paul 
informs  them  that  their  reward  is  laid  up  v.ith  God  for 
services  which  appear  to  be  ill  bestowed  on  unfeeling 
men  ;  and  that  there  is  no  reason,  therefore,  why  they 
should  be  led  aside  from  the  path  of  duty,  He  adds, 
ivhether  bond  or  free.  No  distinction  is  made  between 
a  slave  and  a  free  man.  The  w-orld  is  wont  to  set  littlo 
value  on  the  labours  of  slaves;  but  God  esteems  them 
as  highly  as  the  duties  of  kings.  In  his  estimate,  the 
outward  station  is  thrown  aside,  and  each  is  judged  ac- 
cording to  the  uprightness  of  his  heart. 

9.  And  ye  masters.  In  the  treatment  of  their  slaves, 
the  laws  granted  to  masters  a  vast  amount  of  pov^rer. 
Whatever  had  thus  been  sanctioned  by  the  civil  code 
was  regarded  by  many  as  in  itself  lawful.  To  such  an 
extent  did  their  cruelty  in  some  instances  proceed,  that 
the  Roman  emperors  were  forced  to  restrain  their  ty- 
ranny. But  though  no  royal  edicts  had  ever  been  is- 
sued for  the  protection  of  slaves,  God  allows  to  masters 
no  power  over  them  beyond  what  is  consistent  with  the 
law  of  love.  When  philosophers  attempt  to  give  to 
the  principles  of  equity  their  full  effect  in  restraining 
the  excess  of  severity  to  slaves,  they  inculcate  that  mas- 
ters ought  to  treat  them  in  the  same  m.anner  as  hired 
servants.  But  they  never  look  beyond  utility  ;  and  in 
judging  even  of  that,  they  inquire  only  what  is  advan- 
tageous to  the  head  of  the  family,  or  conducive  to  good 
order.  The  apostle  proceeds  on  a  very  different  prin- 
ciple. He  lays  down  what  is  lawful  according  to  the 
Divine  appointment,  and  how  far  they,  too,  are  debtors 
to  their  servants. 


316 


ON  THE  EPISTLE  OF  PAUL  [ciIAP.  VI, 


Do  the  same  things  unto  them.  "  Perform  the  duty 
wliicli  on  your  part  you  owe  to  them."  What  lie  calls, 
in  another  Epistle,  ^  that  which  is  just  and  equal^  ^  is  pre- 
cisely what,  in  this  passage,  he  calls  the  same  things.  ^ 
And  what  is  this  but  the  law  of  analogy  ?  IMasters 
and  servants  are  not  indeed  on  the  same  level ;  but 
tlierc  is  a  mutual  law  which  binds  them.  By  this  law, 
servants  are  placed  under  the  authority  of  their  mas- 
ters ;  and,  by  the  same  law%  due  regard  being  had  to 
the  difFerence  of  their  station,  masters  lie  under  certain 
obligations  to  their  servants.  This  analogy  is  greatly 
misunderstood,  because  men  do  not  try  it  by  the  law  of 
love,  which  is  the  only  true  standard.  Such  is  the  im- 
port of  Paul's  phrase,  the  same  things ;  for  we  are  all  ready 
enough  to  demand  what  is  due  to  ourselves,  but  when 
our  own  duty  comes  to  be  performed,  every  one  attempts 
to  plead  exemption.  It  is  chiefly,  however,  among  per- 
sons of  authority  and  rank  that  injustice  of  this  sort 
prevails. 

Forbearing  threatening.  Every  expression  of  dis- 
dain, arising  from  the  pride  of  masters,  is  included  in 
the  single  word,  threatening.  They  are  charged  not  to 
assume  a  lordly  air  or  a  terrific  attitude,  as  if  they  wero 
constantly  threatening  some  evil  against  their  servants, 
when  they  have  occasion  to  address  them.  Threaten- 
ings,  and  every  kind  of  barbarity,  originate  in  this,  that 
masters  look  upon  their  servants  as  if  they  had  been 
born  for  their  sake  alone,  and  treat  them  as  if  they  were 
of  no  more  value  than  cattle.  Under  this  one  descrip- 
tion, Paul  forbids  every  kind  of  disdainful  and  barbar- 
ous treatment. 

Yuur  Master  also,*  that  is,  their  Master  and  yours. 
A  very  necessary  warning.  What  is  there  which  wc 
will  not  dare  to  attempt  against  our  inferiors,  if  they 
have  no  ability  to  resist,  and  no  means  of  obtaining  re- 
dress,— if  no  avenger,  no  protector  a])pears,  none  who 
will  be  moved  by  compassion  to  listen  to  their  com- 
plaints ?     It  happens  here,  in  short,  according  to  tha 

'  Col.  iv.  1.  '  TO  ^'iKawv  Kai  r;;j'  i(TOTi]Ta, 

^  rii  avTu.  *  Kai  v^iiov  avrutv  q  Kvpio^;. 


TER.  10,]  TO  THE  EPIIESIANS.  317 

common  proverb,  that  Impunity  is  the  mother  of  Li- 
centiousness. But  Paul  here  reminds  them,  that,  while 
masters  possess  authority  over  their  servants,  they  have 
themselves  the  same  Master  in  heaven,  to  whom  they 
must  render  an  account. 

Neither  is  there  respect  of  persons  with  him.  A  regard 
to  persons  blinds  our  eyes,  so  as  to  leave  no  room  for 
law  or  justice;  but  Paul  affirms  that  it  is  of  no  value 
in  the  sight  of  God.  By  person  is  meant  any  thing 
about  a  man  which  does  not  belong  to  the  real  question, 
and  which  we  take  into  account  in  forming  a  judgment. 
Relationship,  beauty,  rank,  wealth,  friendship,  and 
every  thing  of  this  sort,  gain  our  favour;  while  the  op- 
posite qualities  produce  contempt  and  sometimes  hat- 
red. As  those  absurd  feelings  arising  from  the  sight  of 
a  person  have  the  greatest  possible  influence  on  human 
judgments,  those  who  are  invested  with  power  are  apt 
to  flatter  themselves  as  if  God  would  countenance  such 
corruptions.  "  Who  is  he  that  God  should  regard  him, 
or  defend  his  interest  against  mine  ?  "  Paul,  on  the  con- 
trary, informs  masters  that  they  are  mistaken  if  they 
suppose  that  their  servants  will  be  of  little  or  no  ac- 
count before  God,  because  they  are  so  before  men. 
"  God  is  no  respecter  of  persons,"  ^  and  the  cause  of  the 
meanest  man  will  not  be  a  whit  less  regarded  by  him 
than  that  of  the  loftiest  monarch. 

10.  Finally,  my  brethren,  be  strong  in  the  Lord, 
and  in  the  pov/er  of  his  might.  1 1 .  Put  on  the 
whole  armour  of  God,  that  ye  m.ay  be  able  to  stand 
against  the  wiles  of  the  devil.  12.  For  we  wrestle 
not  against  flesh  and  blood,  but  against  principali- 
ties, against  powers,  against  the  rulers  of  the  dark- 
ness of  this  world,  against  spiritual  wickedness  in 
high  places.  13.  Wherefore,  take  unto  you  the 
whole  armour  of  God,  that  ye  may  be  able  to  with- 
stand in  the  evil  day,  and  having  done  all,  to  stand. 

J   Acts  X.  34. 


318  ON  THE  EPISTLE  OP  PAUL  [^CnAP.   VI. 

10.  Finnllij.  Resuming  his  general  exhortations,  lio 
again  enjoins  them  to  be  strongs — to  summon  up  courage 
and  vigour;  for  there  is  always  much  to  enfeehle  us, 
and  we  are  ill-fitted  to  resist.  But  when  our  weakness 
is  considered,  an  exhortation  like  this  would  liave  no  ef- 
fect unless  the  Lord  were  present,  and  stretched  out  his 
hand  to  render  assistance,  or  rather,  unless  he  supplied 
us  with  all  the  power.  Paul  therefore  adds,  in  the  Lord. 
Yon  have  no  right  to  reply,  that  you  have  not  the  abili- 
ty ;  for  all  that  I  require  of  you  is,  he  strong  in  the  Lord. 
To  explain  his  meaning  more  fully,  he  adds,  in  the  power 
of  his  might,  which  tends  greatly  to  increase  our  confi- 
dence, particularly  as  it  shows  the  remarkable  assistance; 
which  God  usually  bestows  upon  believers.  If  the 
Lord  aids  us  by  ^7**  mighty  power,  we  have  no  reason  to 
shrink  from  the  combat.  But  it  will  be  asked,  what 
purpose  did  it  serve  to  enjoin  the  Ephesians  to  be  strong 
in  the  Lord's  mighty  power,  which  they  could  not  of 
themselves  accomplish  ?  I  answer,  there  are  two  clauses 
here  which  must  be  considered.  He  exhorts  them  to 
be  courageous,  but  at  the  same  time  reminds  them  to  ask 
from  God  a  supply  of  their  own  deficiencies,  and  pro- 
mises that,  in  answer  to  their  prayers,  the  power  of  God 
will  be  displayed. 

11.  Put  on  the  ivhole  armour.  God  has  furnished  us 
with  various  defensive  weapons,  provided  we  do  not 
indolently  refuse  what  is  ofi'ered.  But  we  arc  almost 
all  chargeable  v^ith  carelessness  and  hesitation  in  using 
the  ofi^'red  grace  ;  just  as  if  a  soldier,  about  to  meet 
the  enemy,  should  take  his  helmet,  and  neglect  \\\i\ 
shield.  To  correct  this  security,  or,  we  should  rather 
say,  this  indolence,  Paul  borrows  a  comparison  from  the 
military  art,  and  bids  us  put  on  the  whole  armour  of 
Gud.  We  ought  to  be  prepared  on  all  sides,  so  as  to 
want  nothing.  The  Lord  offers  to  us  arms  for  repelling 
every  kind  of  attack.  It  remains  for  us  to  apply  thenj 
to  use,  and  not  leave  them  hanging  on  the  wall.  To 
quicken  our  vigilance,  he  reminds  us  that  we  must  not 
only  engage  in  open  warfare,  but  that  we  have  a  crafty 
and  insidious  foe  to  encounter,  who  frequently  lies  iu 


VEn.    12.]  TO  THE  EPHESIANS.  319 

ambush ;  for  snch  is  the  import  of  the  apostle's  phrase, 
THE  WILES  ^  of  the  devil. 

J  2.  For  tve  wrestle  not.  To  impress  them  still  more 
deeply  with  their  danger,  he  points  out  the  nature  of  tlie 
enemy,  which  he  illustrates  by  a  comparative  state- 
ment, «oi  «^'-«i?z6i  y?e67i  awf/  blood.  Our  dijGnculties  arc 
fur  greater  than  if  we  had  to  fight  with  men.  There 
we  resist  human  strength,  sword  is  opposed  to  sword, 
man  contends  with  man,  force  is  met  by  force,  and  skill 
by  skill;  but  here  the  case  is  widely  different.  All 
amounts  to  this,  that  our  enemies  are  such  as  no  human 
])ower  can  withstand.  By  Jieah  and  blood  the  apostle 
denotes  men,  who  are  so  denominated  in  order  to  con- 
trast them  with  spiritual  assailants.  This  is  no  bodily 
struggle. 

Let  us  remember  this  when  the  injurious  treatment 
of  others  provokes  us  to  revenge.  Our  natural  dispo- 
sition would  lead  us  to  direct  all  our  exertions  against 
the  men  themselves.  But  this  foolish  desire  will  be  re- 
strained by  the  consideration  that  the  men  v.ho  annoy 
us  are  nothing  more  than  darts  throvin  by  the  hand  of 
Patan.  While  we  are  employed  in  destroying  those 
darts,  we  lay  ourselves  open  to  be  wounded  on  all  sides. 
To  wrestle  withjlesh  and  blood  will  not  only  be  useless, 
but  highly  pernicious.  We  must  go  straight  to  the  enemy, 
who  attacks  and  wounds  us  from  his  concealment, — ^^  ho 
slays  before  he  appears. 

Ijut  to  return  to  Paul.  He  describes  our  enemy  as 
formidable,  not  to  overwhelm  us  with  fear,  but  to 
quicken  our  diligence  and  earnestness ;  for  there  is  a 
middle  course  to  be  observed.  AVhen  the  enemy  is  ne- 
glected, he  docs  his  utmost  to  oppress  us  with  sloth, 
and  afterwards  disarms  us  by  terror ;  so  that  ere  the 
engagement  has  commenced,  we  are  vanquished.  By 
speaking  of  the  power  of  the  enemy,  Paul  labours  to 
kv^ep  us  more  on  the  alert.  He  had  already  called  him 
the  devil,  but  now  employs  a  variety  of  epithets,  to 
make  the  reader  understand  that  this  is  not  an  enemy 
who  may  bo  safely  despised. 

'  TO.g  fxtOodiiag, 


320  ON  THE  EPISTLE  OF  PAUL  [ciIAP.  VI. 

Againat  principalities,  against  poivers.  Still,  his  ob- 
ject in  producino-  alarm  is  not  to  fill  us  with  dismay, 
but  to  excite  us  to  caution.  Tlic  word  translated  rubers 
signifies  princes  of  the  tvnrld}  but  he  explains  himself 
more  fully  by  adding — of  the  darkness  of  the  world. 
The  devil  reigns  in  the  world,  because  the  world  is  no- 
thing els3  than  darkness.  Hence  it  follows,  that  tho 
corruption  of  the  world  gives  way  to  the  kingdom  of 
the  devil ;  for  he  could  not  reside  in  a  pure  and  upright 
creature  of  God,  but  all  arir^cs  from  the  sinfulness  of 
men.  By  darlaiess^  it  is  almost  unnecessary  to  say,  are 
meant  unbelief  and  ignorance  of  God,  with  the  conse- 
quences to  which  tliey  lead.  As  the  whole  world  is 
covered  with  darkness,  the  devil  is  called  "  the  prince  of 
this  world." ^ — Wickedness  denotes  the  malignity  and 
cruelty  of  the  devil,  and,  at  the  same  time,  reminds  us 
that  the  utmost  caution  is  necessary  to  prevent  him  from 
gaining  an  advantage.  For  the  same  reason,  the  epi- 
thet spiritual  is  applied ;  for  when  the  enemy  is  invi- 
sible, our  danger  is  greater.  There  is  emphasis,  too,  in 
the  phrase,  in  high  places., — or,  literally,  m  heavenli)'^ 
places ;  for  the  elevated  station  from  which  the  attack 
is  made  gives  ns  greater  trouble  and  difficulty. 

An  argument  drawn  from  this  passage  by  the  Mani- 
cheaiis,  to  support  their  wild  notion  of  two  principles,  is 
easily  refuted.  They  supposed  the  devil  to  be  an  a7ita- 
gonist  deity.,  ^  whom  the  righteous  God  would  not  sub- 
due without  great  exertion.  For  Paul  does  not  ascribe 
to  devils  a  principalit>i^  which  they  seize  without  tho 
consent,  and  maintain  in  spite  of  the  opposition,  of  the 
Divine  Being, — but  a  pvincipalitij  whicli,  as  Scripture 
everywhere  asserts,  God,  in  righteous  judgment,  yields 
to  them  over  the  wicked.  The  incjuiry  is  not  what 
power  they  have  in  opposition  to  God,  but  how  far  they 
ought  to  excite  our  alarm,  and  keep  us  on  our  guard. 
Nor  is  any  countenance  here  given  to  the  belief,  that 
the  devil  has  formed,  and  keeps  for  himself,  the  middle 
rerrion  of  the  air.     Paul  docs  not  assign  to  them  a  fixed 

*  avTiQtov. 


VER.  13.]  TO  THE  EPHESIANS.  321 

territory,  wliich  they  can  call  their  own,  but  merely  in- 
timates that  they  are  engaged  in  hostility,  and  occupy 
an  elevated  station. 

13.  Wherefore  take  unto  you.  Though  our  enemy  is 
so  powerful,  Paul  does  not  infer  that  we  must  throw 
away  our  spears,  but  that  we  must  prepare  our  minds 
for  the  battle.  A  promise  of  victory  is,  indeed,  involved 
in  the  exhortation,  that  ye  may  he  able.  If  we  oxiXy  put 
on  the  whole  armour  of  God,  and  fight  valiantly  to  the 
end,  we  shall  certainly  staiid.  On  any  other  supposi- 
tion, we  would  be  discouraged  by  the  number  and  va- 
riety of  the  contests ;  and  therefore  he  adds,  in  the  evil 
day.  By  this  expression  he  rouses  them  from  security, 
bids  them  prepare  themselves  for  hard,  painful,  and  dan- 
gerous conflicts,  and,  at  the  same  time,  animates  them 
with  the  hope  of  victory  ;  for  amidst  the  greatest  dan- 
gers they  will  be  safe.  And  having  done  all.  They  are 
thus  directed  to  cherish  confidence  through  the  whole 
course  of  life.  There  w^ill  be  no  danger  which  may  not 
be  successfully  met  by  the  power  of  God  ;  nor  will  any 
who,  with  this  assistance,  fight  against  Satan,  fail  in  the 
day  of  battle. 

14.  Stand  therefore,  having  your  loins  girt  about 
with  truth,  and  having  on  the  breastplate  of  right- 
eousness ;  15.  And  your  feet  shod  with  the  prepa- 
ration of  the  gospel  of  peace  ;  16.  Above  all,  tak- 
ing the  shield  of  faith,  wherewith  ye  shall  be  able 
to  quench  all  the  fiery  darts  of  the  wicked.  1 7 .  And 
take  the  helmet  of  salvation,  and  the  sword  of  the 
Spirit,  which  is  the  word  of  God:  18.  Praying 
always  with  all  prayer  and  supplication  in  the 
Spirit,  and  vratcbing  thereunto  with  all  perseve- 
rance and  supplication  for  all  saints  ;  19.  And  for 
me  that  utterance  may  be  given  unto  me,  that  I  may 
open  my  mouth  boldly  to  make  known  the  mystery 
of  the  gospel,  20.  For  which  I  am  an  ambassador 
in  bonds;  that  therein  I  may  speak  boldly  as  I 
ought  to  speak. 


322  ON  THE  EPISTLE  OF  PAUL      [CHAP.  VI. 

14.  Stand  therefore.  Now  follows  a  description  of 
the  arms  which  they  were  enjoined  to  wear.  We  must 
not,  however,  inquire  very  minutely  into  the  meaning 
of  each  word  ;  for  an  allusion  to  military  customs  is  all 
that  was  intended.  Nothing  can  he  more  idle  than  the 
extraordinary  pains  which  some  have  taken  to  discover 
the  reason  why  righteousness  is  made  a  breastplate^  in- 
stead of  a  girdle.  Paul's  design  was  to  touch  hriefly 
on  the  most  important  points  required  in  a  Christian, 
and  to  adapt  them  to  the  comparison  which  he  had 
already  used. 

Truthf  which  means  sincerity  of  mind^  is  compared  to 
:i  girdle.  Now,  a  girdle  was,  in  ancient  times,  one  of 
the  most  important  parts  of  military  armour.  Our  at- 
tention is  thus  directed  to  the  fountain  of  sincerity  ;  for 
tlie  purity  of  the  gospel  ought  to  remove  from  our  mind» 
all  guile,  and  from  our  hearts  all  hypocrisy.  Secondly, 
he  recommends  righteoiisness^  and  desires  that  it  should 
be  a  breastplate  for  protecting  the  breast.  Some  imagine 
that  this  refers  to  a  freely  bestowed  righteousness,  or 
the  imputation  of  righteousness,  by  which  pardon  of  sia 
is  obtained.  But  such  matters  ought  not,  I  think,  to 
liave  been  mentioned  on  the  present  occasion  ;  for  the 
subject  now  under  discussion  is  a  blameless  life.  lie 
enjoins  us  to  be  adorned,  first,  with  integrity,  and  next 
with  a  devout  and  holy  life. 

15.  And  your  feet  shod.  The  allusion,  if  I  mistake 
not,  is  to  the  military  greaves,^  for  they  were  always 
reckoned  a  part  of  the  armour,  and  were  even  used  for 
domestic  purposes.  As  soldiers  covered  their  legs  and 
feet  to  protect  them  against  cold  and  other  injuries,  so 
we  must  be  shod  with  the  gospel,  if  we  would  pass  un- 
luirt  through  the  world.  It  is  the  gospel  of  peace,  and 
it  is  so  called,  as  every  reader  must  perceive,  from  its 
effects ;  for  it  is  the  message  of  our  reconciliation  to 
God,  and  nothing  else  gives  peace  to  the  conscience. 
But  what  is  the  meaning  of  the  word  preparation^ 
Some  explain  it  as  an  injunction  to  ho  prepared  for  the 

'    Calif/as. 


VER.   16.]  TO  THE  EPHESIANS.  323 

gospel ;  but  it  is  the  effect  of  the  gospel  which  I  con- 
sider  to  be  likewise  expressed  by  this  term.  We  are 
enjoined  to  lay  aside  every  hinderance,  and  to  beprepared 
both  for  journey  and  for  war.  By  nature  we  dislike 
exertion,  and  w\ant  agility.  A  rough  road  and  many 
other  obstacles  retard  our  progress,  and  we  are  discour- 
aged by  the  smallest  annoyance.  On  these  accounts, 
Paul  holds  out  the  gospel  as  the  fittest  means  for  un- 
dertaking and  performing  the  expedition.  Erasmus 
proposes  a  circumlocution,  that  ye  may  be  prepay^ed ;^  but 
this  does  not  appear  to  convey  the  true  meaning. 

16.  Taking  the  shield  of  faith.  Though  /azY/i  and  the 
word  of  God  are  one,  yet  Paul  assigns  to  them  two  dis- 
tinct offices.  I  call  them  one,  because  the  word  is  the 
object  of  faith,  and  cannot  be  applied  to  our  use  but  by 
faith  ;  as  faith  again  is  nothing,  and  can  do  nothing, 
without  the  woimI.  But  Paul,  neglecting  so  subtile  a 
distinction,  allowed  himself  to  expatiate  at  large  on  the 
military  armour.  In  the  first  Epistle  to  the  Thessalo- 
nians  he  gives  both  to  faith  and  to  love  the  name  of  a 
breastplate., — "  putting  on  the  breastplate  of  faith  and 
love."  ^  All  that  was  intended,  therefore,  was  obviously 
this, — He  who  possesses  the  excellencies  of  character 
which  are  here  described  is  protected  on  every  hand. 

And  yet  it  is  not  without  reason  that  the  most  neces- 
sary instruments  of  w'arfare — a  sword  and  a  shield — 
are  compared  to  faith,  and  to  the  word  of  God.  In  the 
spiritual  combat,  these  two  hold  the  highest  rank. 
By  faith  we  repel  all  the  attacks  of  the  devil,  and 
by  the  word  of  God  the  enemy  himself  is  slain.  If  we 
find  the  word  of  God  through  faith  to  be  "  quick  and 
powerful,'^  ^  we  shall  be  more  than  sufiiciently  armed 
both  for  opposing  the  enemy  and  for  putting  him  to 
flight.  And  what  shall  we  say  of  those  who  take  from 
a  Christian  people  the  word  of  God  ?  Do  they  not  rob 
them  of  the  necessary  armour,  and  leave  them  to  perish 
without  a  struggle?  There  is  no  man  of  any  rank  who 
is  not  bound  to  be  a  soldier  of  Christ.     But  if  we  enter 

'  Kt  sitis  paratl.  *   1  Thejs.  v.  8.  ^   Heb.  iv.  12, 


324  ON  THE  EPISTLE  OP  PAUL  [^CHAP.  VI. 

the  field  unarmed,  if  we  want  our  sword,  how  shall  we 
sustain  that  character  ? 

Wherewith  ye  shall  he  able  to  quench  all  the  darts. 
But  quench  appears  not  to  be  the  proper  word.  Why- 
did  he  not  use,  instead  of  it,  ivard  off  or  shake  off^  or 
some  such  word  ?  Quench  is  far  more  expressive  ;  for 
it  is  adapted  to  the  epithet  applied  to  darts.  The  darts 
of  Satan  are  not  only  sharp  and  penetrating,  but — w-hat 
makes  them  more  destructive — they  tsxq  Jiery.  Faith 
will  be  found  capable,  not  only  of  blunting  their  edge, 
but  of  quenching  their  heat.  "  This,"  says  John,  "  is 
the  victory  that  overcometh  the  world,  even  our 
faith."! 

17.  And  take  the  helmet  of  salvation.  In  a  passage 
already  quoted,^  "the  hope  of  salvation  "  is  said  to  be 
a  helmet^  which  I  consider  to  be  in  the  same  sense  as 
this  passage.  The  head  is  protected  by  the  best  helmet^ 
when,  elevated  by  hope^  we  look  up  towards  heaven  to 
that  salvation  which  is  promised.  It  is  only  therefore 
by  becoming  the  object  of  hope  that  salvation  is  a  hel- 
met. 

18.  Praying  always  ivith  all  prayer.  Having  in- 
structed the  Ephesians  to  put  on  their  armour,  he  now 
enjoins  them  to  fight  by  prayer.  Tliis  is  the  true  me- 
thod. To  call  upon  God  is  the  chief  exercise  of  faith 
and  hope ;  and  it  is  in  this  way  that  we  obtain  from 
God  every  blessing.  Prayer  and  supplication  are  not 
greatly  different  from  each  other,  except  that  supplica- 
tion is  only  one  branch  of  prayer.  With  all  persever- 
ance. We  are  exhorted  to  persevere  in  prayer.  Every 
tendency  to  weariness  must  be  counteracted  by  a  cheer- 
ful performance  of  the  duty.  With  unabated  ardour  we 
must  continue  our  prayers,  tliough  we  do  not  immedi- 
ately obtain  what  we  desire.  If,  instead  of  with  all  per- 
severance^ some  would  render  it,  with  all  earnestness,  ^ 
I  would  have  no  objection  to  the  change. 

But  what  is  the  meaning  of  always  ?  Having  already 
spoken  of  continued  application,  does  he  twice  repeat 

'  1  John  V.  4.  '  ]   Thess.  v.  8  ^  i\/-  omncm  sednlitatem. 


VER.  19.]  TO  THE  EPHESIANg.  325 

the  same  thing  ?  I  think  not.  When  every  thing  flows 
on  prosperously, — when  we  are  easy  and  cheerful,  we 
seldom  feel  any  strong  excitement  to  prayer, — or  rather, 
"we  never  flee  to  God,  but  when  we  are  driven  by  some 
kind  of  distress.  Paul  therefore  desires  us  to  allow  no 
opportunity  to  pass, — on  no  occasion  to  neglect  prayer ; 
so  th^t  prai/ing  always  is  the  same  tlnBg  with — praying 
both  in  prosperity  and  in  adversity. 

For  all  saints.  There  is  not  a  moment  of  our  life  at 
■which  the  duty  of  prayer  may  not  be  urged  by  our  own 
wants.  But  unremitting  prayer  may  likewise  be  en- 
forced by  the  consideration,  that  the  necessities  of  our 
bretliren  ought  to  move  our  sympathy.  And  when  is 
it  that  some  members  of  the  church  are  not  suffering  dis- 
tress, and  needing  our  assistance  ?  If,  at  any  time,  w^e 
are  colder  or  more  indifferent  about  prayer  than  we 
ought  to  be,  because  we  do  not  feel  the  pressure  of  im- 
mediate necessity, — let  us  instantly  reflect  how  many  of 
our  brethren  are  worn  out  by  varied  and' heavy  afflic- 
tions,— are  weighed  down  by  sore  perplexity,  or  are  re- 
duced to  the  lowest  distress.  If  reflections  like  these  do 
not  rouse  us  from  our  lethargy,  we  must  have  hearts  of 
stone.  But  are  we  to  pray  for  believers  only  ?  Though 
the  apostle  states  the  claims  of  the  godly,  he  does  not 
exclude  others.  And  yet  in  prayer,  as  in  all  other  kind 
offices,  our  first  care  unquestionably  is  due  to  the  saints. 

19.  And  for  me.  For  himself,  in  a  particular  man- 
ner, lie  enjoins  the  Ephesians  to  pray.  Hence  we  infer 
that  there  is  no  man  so  richly  endowed  with  gifts  as 
not  to  need  this  kind  of  assistance  from  his  brethren,  so 
long  as  he  remains  in  this  world.  Who  will  ever  be 
better  entitled  to  plead  exemption  from  this  necessity 
than  Paul?  Yet  he  entreats  the  prayers  of  his  bre- 
thren, and  not  hypocritically,  but  from  an  earnest  desire 
of  their  aid.  And  what  does  he  wish  that  they  should 
ask  for  him  ?  That  utterance  may  he  given  unto  me. 
What  then  ?  Was  he  habitually  dumb,  or  did  fear  re- 
strain him  from  making  an  open  profession  of  the  gos- 
pel ?  By  no  means  ;  but  there  was  reason  to  fear  lest 
his  splendid  commencement  should  not  be  sustained  by 


326  ON  THE  EPISTLE  OF  PAUL  [CIIAP.  VI. 

his  future  progress.  Besides,  his  zeal  for  proclaiming 
the  gospel  was  so  ardent  that  he  was  never  satisfied 
with  his  exertions.  And  indeed,  if  we  consider  the 
weight  and  importance  of  the  subject,  we  shall  all  ac- 
knowledge that  we  are  very  far  from  being  able  to 
handle  it  in  a  proper  manner.      Accordingly  he  adds, 

20.  As  I  ought  to  speak.  To  proclaim  the  truth  of 
the  gospel  as  it  ought  to  be  proclaimed — is  a  high  and 
rare  attainment.  Every  word  here  deserves  to  be  care- 
fully weighed.  Twice  he  uses  the  expression — bold- 
/?/, — "that  I  may  open  my  mouth  boldly"^  "that 
therein  I  may  speak  boldti/."^  Fear  hinders  us  from 
preaching  Christ  openly  and  fearlessly,  while  the  ab- 
sence of  all  restraint  and  disguise  in  confessing  Christ  is 
demanded  from  his  ministers.  Paul  does  not  ask  for 
himself  the  powers  of  an  acute  debater,  or,  I  should 
rather  say,  of  a  dexterous  sophist,  that  he  might  shield 
himself  from  his  enemies  by  false  pretences.  It  is  that 
I  may  open  my  mouthy  to  make  a  clear  and  strong  con- 
fession ;  for  when  the  mouth  is  lialf  shut,  the  sounds 
which  it  utters  are  doubtful  and  confused.  To  open  the 
mouthy  therefore,  is  to  speak  with  perfect  freedom,  with- 
out the  smallest  dread. 

But  does  not  Paul  discover  unbelief,  when  he  enter- 
tains doubts  as  to  his  own  steadfastness,  and  implores  the 
intercession  of  others  ?  No.  He  does  not,  like  unbe- 
lievers, seek  a  remedy  which  is  contrary  to  the  will  of 
God  or  inconsistent  with  liis  word.  The  only  aids  on 
which  he  relies  are  those  wliich  he  knows  to  bo  sanc- 
tioned by  the  Divine  promise  and  approbation.  It  is 
the  command  of  God,  that  believers  shall  pray  for  one 
another.  How  consoling  tlicn  must  it  be  to  eacli  of 
them  to  learn  that  the  care  of  his  salvation  is  enjoined 
on  all  the  rest,  and  to  be  informed  by  God  himself  that 
tlie  ])rayers  of  others  on  his  behalf  are  not  poured  out  in 
vain  !  Would  it  be  lawful  to  r(;fuse  what  tlje  I^ord  him- 
self has  offered  ?  Each  believer,  no  doubt,  ought  to 
have  been  satisfied  with  the  Divine  assurance  that,  as 

'  Ver.  19.  *  Ver.  20. 


VER.  21.]  TO  THE  EPHESIANS.  327 

often  as  be  prayed,  be  would  be  beard.  But  if,  in  ad- 
dition to  all  tlie  otber  manifestations  of  bis  kindness, 
God  were  pleased  to  declare  tbat  he  will  listen  to  the 
prayers  of  otliers  in  our  behalf,  would  it  be  proper  that 
this  bounty  should  be  slighted,  or  rather,  ought  we  not 
to  embrace  it  with  open  arms  ? 

When  Paul  resorted  to  the  intercessions  of  his  bre- 
thren, he  was  influenced  by  no  distrust  or  hesitation. 
His  eagerness  to  obtain  them  arose  from  his  resolution 
that  no  privilege  which  the  Lord  had  given  him  should 
be  overlooked.  How  absurdly  then  do  Papists  conclude 
from  Paul's  example,  that  we  ought  to  pray  to  the  dead ! 
Paul  was  writing  to  the  Ephesians,  to  whom  he  had  it 
in  bis  power  to  communicate  his  sentiments.  But 
what  intercourse  have  we  with  the  dead  ?  As  well 
might  they  argue  that  we  ought  to  invite  angels  to  our 
feasts  and  entertainments,  because  among  men  friend- 
ship is  promoted  by  such  kind  offices. 

21.  But  that  ye  also  may  know  my  affairs,  and 
how  I  do,  Tychicus,  a  beloved  brother  and  faithful 
minister  in  the  Lord,  shall  make  known  to  you  all 
things  :  22.  Whom  I  have  sent  unto  you  for  the 
same  purpose,  that  ye  might  know  our  affairs,  and 
that  he  might  comfort  your  hearts.  23.  Peace  be 
to  the  brethren,  and  love  with  faith,  from  God  the 
Father,  and  the  Lord  Jesus  Christ.  24.  Grace  be 
with  all  them  that  love  our  Lord  Jesus  Christ  in 
sincerity.     Amen. 

21.  But  that  ye  also  may  know.  Uncertain  or  false 
reports  frequently  produce  uneasiness,  chiefly,  no  doubt, 
in  weak  minds,  but  sometimes  also  in  thoughtful  and 
steady  persons,  'io  prevent  this  danger,  Paul  sends 
Tychicus,  from  whom  the  Ephesians  would  receive  full 
information.  The  holy  solicitude  which  Paul  felt  about 
the  interests  of  religion,  or,  to  use  his  own  language, 
"  the  care  of  all  the  churches,"^  was  thus  strikingly 

'  2  Ccr.  xi.  28. 


328  ON  THE  EPISTLE  OF  PAUL  [ciIAP.  VI. 

evinced.  When  death  stood  constantly  before  his  eyes, 
neither  the  dread  of  death,  nor  anxiety  about  himself, 
prevented  him  from  making  provision  for  the  most  dis- 
tant churches.  Another  man  would  have  said,  "  My 
own  affairs  require  all  the  attention  I  can  give.  It 
would  be  more  reasonable  that  all  should  run  to  my  as- 
sistance, than  that  they  should  expect  from  me  the 
smallest  relief."  But  Paul  acts  a  different  part,  and 
sends  in  every  direction  to  strengthen  the  churches 
which  he  had  founded. 

Tychicus  is  commended,  that  his  statements  may  be 
more  fully  believed.  A  faithful  minister  in  the  Lord. 
It  is  not  easy  to  say,  whether  this  refers  to  tlie  public 
ministry  of  the  church,  or  to  the  private  attentions 
which  Paul  had  received  from  Tychicus.  This  uncer- 
tainty arises  from  these  two  expressions  being  con- 
nected, a  beloved  brother  and  faithful  minister  in  tlie 
Lord.  The  former  refers  to  Paul,  to  whom  the  second 
may  be  supposed  also  to  apply.  I  am  more  inclined, 
however,  to  understand  it  as  denoting  the  public  mi- 
nistry ;  for  I  do  not  think  it  probable  that  Paul  would 
have  sent  any  man  who  did  not  hold  such  a  rank  in  the 
church,  as  would  secure  the  respectful  attention  of  the 
Ephesians. 

23.  Peace  be  to  the  brethren.  I  consider  the  word 
peace,  as  in  the  salutations  of  the  Epistles,  to  mean  pros- 
perity. Yet  if  the  reader  shall  prefer  to  view  it  as  sig- 
nifying harmony,  because,  immediately  afterwards,  Paul 
mentions  love^  I  do  not  object  to  tliat  interpretation,  or 
rather,  it  agrees  better  with  the  context.  He  wishes  the 
Ephesians  to  be  peaceable  and  quiet  among  themselves, 
and  this,  he  presently  adds,  may  be  obtained  by  brother- 
ly love  and  by  p.greement  m  faith.  From  this  prayer  we 
learn  thixt  faith  and /or^,  as  well  ViS  peace  itself,  are  gifts 
ot  God  bestov.'cd  upon  us  through  Christ, — that  they 
come  equally y'ram  God  the  Father  and  the  Lord  Jesus 
Christ. 

24.  Grace  be  with  all.  "  May  God  continue  to  be- 
stow his  favour  on  all  wlio  love  Jesus  Clirist  with  a  pure 
conscience!"     The  Greek  word,  which  I  follow  Erasmus 


VER.  24.]  TO  THE  EPHESIANS.  329 

in  translating  sinceriti)^^  signifies  literally  ttncorrupt- 
edness,  which  deserves  attention  on  account  of  the 
beauty  of  the  metaphor.  Paul  intended  to  state  indi- 
rectly, that  when  the  heart  of  man  is  free  from  all  hypo- 
crisy, it  will  be  free  from  all  corruption.  This  prayer 
conveys  to  us  the  instruction,  that  the  only  way  of  en- 
joying the  light  of  the  Divine  countenance  is  to  love 
sincerely  God's  own  Son,  in  whom  his  love  toward  us 
has  been  declared  and  confirmed.  But  let  there  be  no 
hypocrisy  ;  for  most  men,  wliile  they  are  not  unwilling 
to  make  some  professions  of  religion,  entertain  exceed- 
ingly low  notions  of  Christ,  and  worship  him  with  pre- 
tended homage.  I  wish  there  were  not  so  many  instan- 
ces in  the  present  day  to  prove  that  Paul's  admonition, 
to  love  our  Lord  Jesus  Christ  in  sincerity,  is  as  neces- 
sary as  ever. 

^  IV   a  ^  Q  a  Q  c  i  q,. 


THE  END. 


ERRATA. 


P.  Ii6,  I.  10, /or  superstitions  read  expositions. 
P,  154,  I.  4,  (from  bottom,) /or  you  tead  thou. 


EDINBURGH : 
Printed  bv  James  Birxbt. 


/ 


Princeton   Theological  Semm.iry-Speer 


1    1012  01145  3901 


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